Surah Al-Hud

Prophet Hud

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Hud, and it was named after Prophet Hud who was sent to the people of Aad to a city named Iram.

Chapter Number

Surah Hud is the 11th chapter in the Quran.

Number of Verses

This surah has 123 verses. According to Kufi qaris (Quranic reciters), it has 123 verses; according to those from Damascus, and the first qaris of Madina (termed as the First Madanis), it has 120 verses; and according to others, it has 121 verses. This Surah comes after Surah Yunus, in which the final verse instructs the adherence of (Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 5 (Beirut: Muassasa al-Ilmi li al-Matbuat, 1988), Page 212)) revelation and continuingly. Surah Hud explains and breaks down the concept of revelation.

Place of Revelation

The verses of Surah Hud are Makki, ; other than verses 12, 17, and 114, which were reveled in Madina. Some exegetes have only considered verse number 114 to be Madani. In truth, this surah strives to elucidate the motive and explain the summary of the verses in the Holy Quran. It must be noted that all of the Quranic verses, with their various explanations, are rooted in one principle which is the basis of religion, and this principle is that of tawheed (Oneness of Allah).

Some Narrations Regarding this Chapter

قال أبو بکر: سألت رسول اللّه صلی اللّه علیه و سلم ما شیبک؟ قال شیبتنی هود و الواقعة و عم یتساءلون و إذا الشمس کورت

Abu Bakr asked the Prophet of Allah: “What has caused your hair to turn gray?” He replied: “Surahs: Hud, al-Waqiah, al-Naba, and al-Takweer have caused my hair to turn gray.”

أبی بْنِ کعب عَنْ النبی ص قَالَ مَنْ قَرَأَهَا أعطی مِنَ الْأَجْرِ عَشْرَ حَسَنَاتٍ بِعَدَدِ مَنْ صَدَّقَ بِنُوحٍ وَ کذب بِهِ وَ هُودٍ وَ صَالِحٍ وَ شعیب وَ لُوطٍ وَ إبراهیم وَ موسی وَ کان یوم القیامة مِنَ السُّعَدَاءِ

Abu ibn Kab narrates that the Messenger said: “One who recites this (Surah Hud) will be given a reward of ten blessings multiplied by the number of people that believed in Prophet Nuh and disbelieved in him, and in (Prophets) Hud, Salih, Shuayb, Lut, Ibrahim, Musa, and in the Day of Judgement, and (they) will be of the felicitous.”

روی الثعلبی بِإِسْنَادِهِ عَنْ أبی إِسْحَاق عَنْ أبی جحیفة قَالَ قیل یا رَسُولَ اللَّهِ قَدْ أَسْرَعَ إلیک الشیب قَالَ شیبتنی هُود وَ أَخَوَاته

Al-Thalabi narrates from Abu Ishaaq, from Abu Juhayfah that someone said, “O Prophet of Allah, your beard has turned gray very quickly.” He replied, “Surah Hud, and its brothers (the other chapters mentioned in first tradition) made my beard become gray.”

Content

Important Concepts in this Chapter

Verses 1-4

Command to adhere to tawheed which is one of the main reasons for revealing the Quran. The revelation of the Quran from Allah, the All-Wise for circumstances and benefits pertaining to creation; the perfection and solidity of the verses of the Holy Quran; revelation of this Divine Book to command the adherence to tawheed; repentance from sins; glad tidings of the Divine favours; and giving warnings of punishments are the topics discussed in these verses.

Verse 5

Deception and deviation from the truth. This verse was been revealed about Akhnas ibn Shariq. He was a smooth-spoken individual who rushed to praise the Holy Messenger, but had deceit and hypocrisy hidden in his heart. “یثْنُونَ صُدُورَهُم” means to falsify and deviate from the truth and it has been said that this verse was revealed regarding hypocrisy. أَلا حِینَ یسْتَغْشُونَ ثِیابَهُمْ"” refers to a time when the kuffar (disbelievers) would wrap their heads in their cloaks so that the Holy Prophet would not notice them, but Allah is aware of all that which is apparent and hidden. It has been said that this phrase is an implication of their fall into darkness, just like they went into the darkness of ignorance inside of their cloaks.

Verses 6-11

Speak about the sustenance of all living beings, and the creation of the heavens and the Earth; and the misperceptions of human beings regarding Divine activity. The sustenance of all living things is provided through Allah’s undertaking, and in terms of Divine activity this reflects the act of sustaining. The creation of the heavens and the Earth is initiated upon the existence of a substance which is made up of substantial parts, in which Allah, the Exalted, divided this generous substance into portions, and separated them from one another. From a section of it, in two junctures of time, He created the Earth, and then after that He turned to the heaven, which was smoke at that time. He divided it into components and in two junctures of time made it into seven heavens. What is meant by “وَ کانَ عَرْشُهُ عَلَی الْماء” is that Allah’s firm authority is based upon the life-giving attribute of water.

Verses 12-16

Reprimand the disbelievers who considered the Quran to be the words of other than Allah, and who denounced the Prophet and the challenge that the Quran put forward to these disbelievers. These verses oppose the views of the polytheists, who proclaim that the Quran was a text brought by man, and argue that if it was a Divine text, then why was the Prophet not accompanied by an angel from the heavens? Allah consoled the Prophet and the contents of verse 12 invited the Prophet to put his trust in Allah alone, and that the delivery of revelation will be done with an expanded heart. This was good news (bisharah) about the victory of the Prophet of Islam, just like his brothers - the other Prophets - who were patient and eventually became victorious. In continuation of the verses, it engages in a challenge with a group of the disbelievers regarding the Holy Quran, and proposes that they bring about ten chapters of its like, and seek help from whoever they like in this matter, if they believe that this Book is a lie. This challenge points to the miraculous attribute of the Holy Quran.

Verses 17-24

If the believers act according to their primordial human nature (fitra), and have witnesses upon their actions these verses do not really convey this message It has been said that the intent behind the word ‘witness’ is the revelation of the Quran, similar to how the Torah was a witness before it. Likewise, Jibrael, the Holy Messenger, and according to a tradition - Ali ibn Abi Talib - are the application of ‘witness.’ In continuation, it discusses the state of those who showed contempt towards Allah and how their shame will be made apparent before all of creation. Their punishment will double because given their ability to see and hear the truth, they turned blind and deaf, and out of their own accord they became dumb and made their way to the hellfire. They, more than others, are in everlasting loss - for instead of reaching the higher realms of heaven, they made their way to the lowest levels of the hellfire. But felicitous are those who had faith and acted upon it and became the inheritors of heaven. Like the two groups of the blind and deaf, and the seeing and hearing who will never be equal to one another.

Verses 25-49

The story of Prophet Nuh. Prophet Nuh was the first prophet who fought against idolatry. His method was to use the best form of debate (jidal ahsan), admonition, and wisdom. In these verses, the punishment of the Day of Judgement ( یوم الیم )is presented as oblivion and helplessness. Nuh faced the questions of his people and continued to debate and argue with them in the best possible method until the topic of punishment and the construction of a ship arose. The topics discussed between him and his people regarding their denial of the concept of Prophethood, and their lack of belief were based on arrogance and the assumption that if Nuh was a Prophet then why was he chosen from among the other men. Also, they argued that since the nobles of the tribe did not believe him, then there must not be any value in his words. Thirdly they said that Nuh’s faith had no benefit to him, meaning that he had not made any money or wealth from it. In response, Nuh introduced himself as a clear warner and said that he does not ask for any compensation for his mission [of delivering the message] and the goal was to give clear admonition. Nuh threatened his people with Divine punishment when he saw their persistence in making mistakes, and told them that Allah abandons disbelievers who are insistent in their disbelief. Also discussed in these verses are the accounts of these ridicules, the construction of a ship in a drought, the promise of punishment in this world, and the fire in next world, and the number of believers (said to be around 8-10, and according to one account 78 people). Sending down a punishment, the type of punishment (which was a great storm), the story of Nuh’s drowning son who committed wicked deeds, and the salvation of Nuh’s companions are some of the other topics discussed in these verses.

Verses 50-60

The story of Hud and the people of Aad. In these verses an invitation to the People of Aad to have faith, and Prophet Hud’s emphasis on not wanting any compensation for delivering the message of Allah have been explained. As well, other topics that are discussed are: the People of Aad’s request for a miracle, an eventual punishment, and survival of those who believed in Prophet Hud.

The intent behind an ‘increase of power’ that Hud promises the people of Aad, was the ability to procreate, for they had been sterile and childless for three years. Also, the objective was an increase in physical capabilities while adding spiritual abilities to it, for the people of Aad were known for their physical prowess.

The content of verse 52, in which Prophet Hud invited his people to repent and consider the outcome of the repentance to be rain and an increase in physical capabilities, was that first of all the People of Aad were in a drought and their blessings had been diminished. Also, there is a link between good deeds and an increase in blessings, and evil deeds and lack of blessings.

Verse 56

“Indeed I have put my trust in Allah, my Lord and your Lord. There is no living being but He holds it by its forelock. Indeed my Lord is on a straight path.”

What is meant from the aforementioned verse is that all beings are under Allah’s dominion.

Verse 58

“And when Our edict came, We delivered Hud and the faithful who were with him, by a mercy from Us, and We delivered them from a harsh punishment.”

It has been said that the believers alongside Hud were 4000 people, who were not harmed by the punishment that befall the people of Aad, which was a great storm with deadly winds.

Verse 59

“Such were [the people of] Aad: they impugned the signs of their Lord and disobeyed His apostles, and followed the dictates of every obdurate tyrant.”

The people of Aad rejected the messengers of Allah; and if a tribe disbelieves in their messenger then it is as if they have disbelieved in all of the Prophets of Allah.

Verses 61-68

The Story of Prophet Salih and the people of Thamood.

Verse 61 mentions how Prophet Salih invited the people of Thamood to believe with his reasoning that:

“And to Thamood [We sent] Salih, their brother. He said, ‘O my people! Worship Allah. You have no other god besides Him. He brought you forth from the earth and made it your habitation. So plead with Him for forgiveness, then turn to Him penitently. My Lord is indeed near most [and] responsive.’”

These verses also mention the following: the rejection of that tribe, their request for a miracle, appearance of Salih’s camel, killing this Divine miracle by the hands of the people of Thamood, the decent of Divine punishment, and the death of the people of Thamood.

The people of Thamuood were a tribe residing in stone cities between Taboouk and Madina,h and were the inheritors of the people of Aad. 1eaBut tasoaoo

In this same verse 61, Allah says: “He brought you forth from the earth and made it your habitation.”

This means that you have been raised from the earth for you are the children of Adam and made from dirt and because of your need to live on earth, Allah has made you builders and constructors on earth. This verse disproves the opinion of some who struggle to prohibit work and construction. 2/407?

ooa -that people of oo ou,norat.

Verse 65

“But they hamstrung her, whereupon he said, ‘Enjoy yourselves in your homes for three days: that is a promise not to be belied!’”

After killing the camel, GodAllah gave them three days, and then after which they were taken by a cry in the sky, and in the morning, while they were in their homes, all of them were left laying lifeless on their faces. 2

Verses 69-83

The Story of Prophet Ibrahim and Prophet Lut. These two stories tie in together with the account of the angels’ presence for the punishment of the people of Lut and their reception before Ibrahim. Ibrahim’s guests, meaning the angels responsible for delivering the punishment to the people of Lut, gave Ibrahim glad tidings about a son in his old age. In fact, not one but two sons, one after another (Ishaaq) and after him, Yaqoob, and this news surprised Ibrahim’s wife. However, the command of Allah is not bizarre. The angels were Ibrahim’s guests, and he served them with a roasted lamb. This hospitable Prophet was surprised when they did not eat and soon recognized their nature and realized their mission, and tried to intercede to lift the punishment from the people of Lut. However, no change would be made for the command of Allah was upon them and the punishment was not retractable. Moreover, the angels went to Lut and informed him about the final stages that were approaching and the punishment to befall his evildoing tribe. The presence of Lut’s guests caused him to worry for their safety. In order to save his guests from the punishment of his tribe, he initially suggested to his people to return to natural methods of satisfying their sexual desires, and even offered his daughters’ hands in marriage. With the rejection of his proposal and their insistence on their heinous ways, Lut wished that he had the power to confront them or go to a place where he could seek refuge. At this point, the angels of retribution showed their true nature to Lut and give him consolation. They asked him to leave the city in the morning and not even look back. However, Lut’s wife, who was in agreement with the tribe, suffered from the Divine punishment and fell prey to the boulders that ruined the city, and she joined the sinful tribe of Lut in their punishment.

Verses 83-95

Prophet . Prophet of Dupon m. Shuayb invited and encouraged the people of Madyan to observe payments and justice, and adhere to proper measurements and balance. He was fearful about the punishment that would befall them. Shuayb wanted the best for them - lots of wealth, and therefore he tried to rid the people about the need to defraud.

Verse 84

“And to Madyan [We sent] Shuayb, their brother. He said, ‘O my people! Worship Allah. You have no other god besides Him. Do not diminish the measure or the balance. Indeed I see that you are faring well, but I fear for you the punishment of an all-embracing day.’”

This verse means to uphold the rights of the people andwith abstaining from defrauding anyone.

إِنِّی أَراکمْ بِخَیرٍ Indeed I see that you are faring well3 refers to of things,also ,,- as

A reference to the warning of a punishment that is towill encompass all of the disbelievers is also made at the end of the verse. 4

In verse 86, Allah says بَقِیتُ اللَّهِ which means that: “What remains of Allah’s provision” and this refers to the remainder of the wealth after removing the impermissible portion of it.

In response, the tribe of Shuayb antagonized him, while ridiculing his persistence in prayer.

dededaboutaoo ed,, andwas,too Allahoo

Verses 96-99

Speak aboutProphet s. , otatalso they obeyededanddidthem 10/379-382; 5/290-291 96 either P 2/42.

Some have defined it as Musa’s miracles, or his clear and concrete proofs that have dominance over the minds, or both his miracles and concrete arguments. 10/37.5

Verse 97

“To Pharaoh and his elite, but they followed Pharaoh’s dictates, and Pharaoh’s dictates were not right-minded.”

وَ ما أَمْرُ فِرْعَوْنَ بِرَشِیدٍ

And Pharaoh’s dictates were not right-minded.

This verse means that Pharaoh’s command was not correct and it would not have a good outcome. 2/42; 5/290; 10/380;

Verses 100-108

Analysis of Divine punishments that befell transgressing tribes. In these verses topics such as: the injustice of tribes towards themselves, Allah’s grace period for the transgressors, the lack of postponement and revocation of their punishments at the time of its due are the main subjects discussed. 2/426-431 5/291-299; 11/5-35.

“We did not wrong them,” in verse 101 is refersring to anthe injustice ofin revealing the punishment upon them and the tribe being destroyed, in which GodAllah does not accept this as being an inunjustice to them, rather because of their own sins, they wereare oppressors againstof their own selves. 2/427 5/292 7 As the verse continues and says: وَ لکنْ ظَلَمُوا أَنْفُسَهُمْ - But they wronged themselves.

Verses 109-123

The Prophets and his companions’ invitation to have persistence in the truth;, GodAllah’s promise onabout delivering punishments to the polytheists and oppressors,; and the command to pray. [verses 109-123]

The prophets and his companions’ invitation to have persistence in the truth, God’s promise on delivering punishment to the polytheists and oppressors, the command to pray, Other topics that are also discussed are: insisting that good deeds will wipe out the evils ones, pointing out the salvation of the wise people, and protection from dDivine punishment, and the corruption of generations to come, all of which were punished, are discusses in the verses. Other topics discussed are: the absence of punishments befalling the righteous, GodAllah’s ability to create a uniform group of people (ummah) from different nations with various beliefs, reminders ofabout the fate of the past pProphets in order to console the Holy Prophet (s), advising the believers, and finally addressing the disbelievers to act in accordance with their capabilities, for they too will do as such and wait for we will be waiting as well; for GodAllah is the unseen in the heavens and the earth. Emphasis on putting one’s trust in GodAllah and worshipping Him alone is the conclusion of Surah Al-Hud. 2/432-439 5/300-314 8

In verse 112, Allah says: فَاسْتَقِمْ کما أُمِرْت – “So be steadfast, just as you have been commanded.”

that be firm the ,do,strong 2/433

Discussions Concerning this Chapter

Worthy Verses

Verse 7: “It is He who created the heavens and the earth in six days - and His Throne was [then] upon the waters.”

وَهُوَ الَّذِی خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِی سِتَّةِ أَیامٍ وَکانَ عَرْشُهُ عَلَی الْمَاءِ وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ وَكَانَ عَرۡشُهُۥ عَلَى ٱلۡمَآءِ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۗ وَلَئِن قُلۡتَ إِنَّكُم مَّبۡعُوثُونَ مِنۢ بَعۡدِ ٱلۡمَوۡتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ ٧

It is He who created the heavens and the earth in six days —and His Throne was [then] upon the waters.Some people believe that the heavens are levels of the material world and are visible, situated above the Earth while having dominance over it. 9Their creation was not sudden and was not created from nothing, but rather was preceded by a dense material with similar components which was in existence before, and this material was initially made into parts, and then the parts were separated, and from a portion of it the Earth was made, and then after the heavens were dealt with, and from it parts in a specific timeframe were made into eight heavens. ‘And His Throne was [then] upon the waters,’ is in the present tense which means that Allah’s ownership was substantiated at that time upon this water which was the source of life.

On the other hand, a group of people believe that ‘creation in six days’ implies that Allah’s power and might is swift upon creation - bearing in mind that speed in creation was not discussed in the previous segment. Furthermore, the placement of Allah’s Throne upon the water implies that water existed before creation, and this also shows the peculiarity of this establishment and its grandeur. 2/380 5/217