Author: sftwr2020

12-21 And the Egyptian who bought him said to his wife: Make his stay honorable. Maybe he will be useful to us, or we may adopt him as a son. And thus We established Joseph in the land, and that We might teach him the interpretation of sayings. And Allah has full control over His affair, but most people know not.^a

وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًۭا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ (۲۱)

12-21a: مَكَّنَّا – The meaning of تمکین is to give strength, power and large resources. See 6:6a. مَکانة is rank and station (T). Apart from this, the giving of large resources for disposition shows the attainment of a high and honorable status.

It has been said that the purchase mentioned in this verse is not the same as the transaction mentioned in the previous section. This would be the case if the sellers in the previous verse were taken to be Joseph’s brothers. With the purchase by the Egyptian, Joseph gets an honorable place in the house of a respected officer, and this becomes a source of strength and knowledge for him. Allah has full control over His affairs, means everything happens as He desires and there is none who can stop his decree from being implemented. Even in the condition of slavery Allah kept Yusuf in a respectable state and this is an indication of the high status and honor that was to be bestowed on him later.

12-22 And when he attained his maturity, We gave him wisdom and knowledge. And thus do We reward the doers of good.^a

وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَـٰهُ حُكْمًۭا وَعِلْمًۭا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ (۲۲)

12-22a: What is meant by maturity: The term أَشُدَّهُ is used both for physical maturity and spiritual maturity. Because Joseph was seventeen years old when he was taken out of Canaan, he had already attained physical maturity and so the أَشُدَّهُ mentioned here pertains to spiritual maturity. This is also apparent from the grant of wisdom and knowledge, both of which pertain to spiritual maturity. There is also a mention next that this is how Allah rewards the doers of good by giving them knowledge and wisdom. By حُكْم some have taken to mean prophethood, but this is not correct because Joseph had had no opportunity to preach till that time.

12-23 And she in whose house he was, sought to seduce him, and made fast the doors and said: Come. He said: Allah forbid! Surely my Lord made good my abode. The wrongdoers never prosper.^a

وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ (۲۳)

12-23a: رَٰوَدَتْهُ – رَوۡد means to repeatedly be coming and going and gently pursuing the quest of something, and اِرَاَدۃ is a power which is an admixture of lust, need and expectation, that is one in which there is desire, need and hope or yearning. The beginning of ارادہ (intention) is for the self to be attracted to something and its maximal state is to order something to be or not to be as one wishes. When the word ارادہ is used for Allah, it means the final sequel, that is to order a thing, as in: إِنْ أَرَادَ بِكُمْ سُوٓءًا أَوْ أَرَادَ بِكُمْ رَحْمَةًۭ ۚ(if He intends harm for you or He intends to show you mercy) (33:17); إِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍۢ سُوٓءًۭا فَلَا مَرَدَّ لَهُۥ ۚ(when Allah intends evil to a people, there is no averting it) (13:11). For humans, اِرَاَدۃ is for the self to be attracted to something, and sometimes its meaning is endeavor, desire or crave, as in: لَا يُرِيدُونَ عُلُوًّۭا فِى ٱلْأَرْضِ (no desire to exalt themselves in the earth) (28:83). Just as اِرَاَدۃ is used for humans who have free will, sometimes it is used for animals who act under instinctive power and for inanimate things who do not have any sense, as in: جِدَارًۭا يُرِيدُ أَن يَنقَضَّ (a wall which was on the point of falling) (18:77). مُرَاودَۃ (the past tense of which appears in this verse) means a clash of intentions with another person so that your intention is against the intention of the other person or you seek a thing other than what the other person seeks. The meaning of راودته عن نفسه is تَصۡرفه عن رَأیِه (tried to change him from his intentions) (R).

غَلَّقَتِ – غَلۡق means to lock and اِغۡلاق or تَغۡلِیۡق (from which the verb is here) means to lock many times, that is to lock many doors or to repeatedly lock a door (R). 

هَيْتَ and ھَلُمَّ are very similar in meaning, and mean to come or come here. هَيْتَ لَكَ means اَقۡبِل (approach, draw near, come) (LA). Some have said this term is Aramaic or Sarayani etcetera, but Mujahid states this is Arabic (RM).

Chastity of Joseph: The words Quran has used provide ample testimony of Joseph’s strong intention to remain chaste. The word راودته shows that the intention of this woman was against the intention of Joseph and this fact is further strengthened by the use of عَن نَّفْسِهِۦ . In response to this woman’s machinations and intentions, Joseph gives the same response مَعَاذَ ٱللَّهِ (Allah forbid). This shows that there is not even a momentary lapse in Joseph’s intention to remain chaste. Some have taken إِنَّهُۥ رَبِّىٓ (my Lord) to mean this woman’s husband but the word رَبِّىٓ from the mouth of a chaste person is best taken to mean God. Also, Joseph attributes the words that follow: my Lord made good my abode not to the woman’s husband because he is merely a means, but to Allah who is the real source of all goodness. It is Allah who caused the chief’s heart to honor Joseph. At the same time, Joseph shows perfect belief as reflected in his statement that if he did what he is being incited to do then this will be wrongdoing and wrongdoers do not succeed. Joseph’s firm stand not to compromise his chastity despite the seclusion, the locked doors and a woman who is the mistress inviting her slave to come to her, is a fine spiritual lesson for the reader. The fact is that just as the chief’s wife tried to entice Joseph from his high level of morality, the Quraish of Makkah, who knew the Holy Prophet to be trustworthy and called him as such, tried to tempt him to compromise his high morals by offering him the most beautiful women. The Holy Prophet’s reply to this was that worldly governance, wealth and beauty have no reality and even if they placed the sun in his right hand and the moon in his left hand, he would not leave his moral station. 

12-24 And certainly she desired him, and he would have desired her, were it not that he had seen the manifest evidence of his Lord. Thus (it was) that We might turn away from him evil and indecency. Surely he was one of Our chosen servants.^a

وَلَقَدْ هَمَّتْ بِهِۦ ۖ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِۦ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ ۚ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ (۲۴)

12-24a: وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِۦ – (and he would have desired her, were it not that he had seen the manifest evidence of his Lord). Abu Ubaidah is cited in Lisan al-Arab as stating that the last part of the sentence should precede the first part. So the sentence should read: 

لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِ لھَۦَمَّ بِهَا  (Were it not that he had seen the manifest evidence of his Lord, he would have desired her).

The thought of being unchaste did not even cross Joseph’s mind: According to some commentators, Joseph did harbor some unchaste intention in his heart and there are some statements from Ibn Abbas in this vein, but this is not correct. The previous verse contradicts such a notion, and this verse is merely a further exposition of the same subject. There is mention there of مُرَاودَۃ that is the attempt of this woman to change Joseph from his intention and judgment. This attempt is mentioned in وَلَقَدْ هَمَّتْ بِهِ (And certainly she desired him) but the response to this مُرَاودَۃ was مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ (Allah forbid! Surely my Lord made good my abode. The wrongdoers never prosper). If there had been any notion of doing evil in Joseph, the Quran would not have attributed مَعَاذَ ٱللَّهِ (Allah forbid) to Joseph. There is also evidence of this woman in another place about the chastity of Joseph: وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ ۖ(And certainly I tried to seduce him but he was firm in continence) (12:32). The reference here is of  مُرَاودَۃ and of Joseph staying firm. If there had been any other event, as some commentators have opined and have gone to the extent of writing: جلس منھا مجلس الرجل من امراته (He sat there as a man sits with his wife), that woman would not have given testimony of Joseph’s innocence. Wherever this incident is mentioned, there are only two things that are stated – the attempt at seduction of the woman and Joseph remaining firm against being seduced. When the other women gave testimony: قُلْنَ حَـٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍۢ ۚ (Holy Allah! We knew of no evil on his part) (12:51), this woman also confessed: ٱلْـَٔـٰنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ (Now has the truth become manifest. I sought to seduce him, and he is surely of the truthful) (12:51). Neither the other women nor the chief’s wife even hint in their testimony that Joseph had even a minor evil in his mind. The truth established by previous circumstantial evidence is now directly proven by the confession of the chief’s wife. In short, the thought that Joseph had any bad intention towards this woman is incorrect and against the clear evidence of the Quran. Before the events arrive at the stage of حل سراویل (untying the dress), there are many preliminary steps and anyone who indulges even in those cannot be called innocent. If such a person asserts his innocence, he cannot be called truthful. Further, it is stated in this verse: كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ (Thus it was that We may turn away from him evil and indecency). It is clear that فَحْشَآءَ is the commission of an indecent act, whether it is adultery or the initiation of any basic requirement towards it, and سُّوٓءَ is any intention of indecency in one’s thoughts. So, Allah exonerates Joseph not only from adultery and acts preliminary to it but also from the entry of any evil intention into his pure heart.

The structure of هَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِۦ (and he would have desired her, were it not that he had seen the manifest evidence of his Lord) is very similar to إِن كَادَتْ لَتُبْدِى بِهِۦ لَوْلَآ أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا (She would almost have disclosed it, had We not strengthened her heart) (28:10)۔ It is stated in Ruh al-Maani that the response preceding the condition does not forbid the response from having taken place. Even so, its structure is like a saying of Arabs: انت ظالم ان فعلت کذا (You are unjust if you do this) where injustice is not confirmed but contradicted. Similarly, here Joseph’s هَمَّ or desire is contradicted. In the commentary Tafsir Bihar ul Mohit, it is stated that some people have attributed to Joseph that which cannot even be attributed to a transgressor although there is nothing to show هَمَّ or intention. There is actually a contradiction of any intention.

Some have taken بُرْهَـٰنَ رَبِّهِۦ (manifest evidence of His Lord) to be the appearance of a likening of Jacob who gave advise. Some have said that this woman covered her idol and Joseph said: If you feel shame from this stone which neither hears nor has any intelligence, should I not show shame before my God who always sees regardless of the condition. Some have said that a written document appeared before him or that Gabriel came and stopped him. The Quran, however, gives the following testimony in the previous verse: إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ (Surely my Lord made good my abode. The wrongdoers never prosper) and it is this بُرْهَـٰنَ رَبِّهِۦ (manifest evidence of His Lord) that saves Joseph, that is his perfect belief in Allah and on His lordship and in the certainty that the unjust are not successful.

12-25 And they raced with one another to the door, and she rent his shirt from behind, and they met her husband at the door. She said: What is the punishment for one who intends evil to thy wife, except imprisonment or a painful chastisement?

وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍۢ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ ۚ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌۭ (۲۵)

12-26 He said: She sought to seduce me. And a witness of her own family bore witness: If his shirt is rent in front, she speaks the truth and he is of the liars.^a

قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى ۚ وَشَهِدَ شَاهِدٌۭ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍۢ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَـٰذِبِينَ (۲۶)

12-26a: Who was the witness: This witness according to some is a child and according to others an intelligent old man. Both these opinions are found in the commentaries by Ibn Jarir and Ibn Kathir. His testimony is restricted to suggesting a failproof method of determining the truth. This also goes to show that an efficacious method to judge the truth can be enough to decide a case.

The Quran very clearly manifests the innocence of Joseph here, and also further on in the narrative. The Bible mentions only that when the wife of the chief called him “ he left his garment in her hand, and was fled forth” (Genesis 39:13). There is no mention of his innocence, and this accusation is stated to be the reason for putting him in jail. The flight of Joseph after leaving his garment behind becomes corroborating evidence and there is nothing in the Biblical event to exonerate him. How can the Bible teach a high level of morality when after mentioning a great calumny against a pious person, it does not exonerate him from this calumny. In the chapter before the events of Joseph, there is a narration in the Bible of Judah, a brother of Joseph, and his involvement in a dirty and sinful episode which even if it is in a novel would have invoked censure. However, the Bible despite having these dirty stories is considered to be a Holy Book while the Quran despite its highly moral teachings is rejected.

12-27 And if his shirt is rent behind, she tells a lie and he is of the truthful.

وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٍۢ فَكَذَبَتْ وَهُوَ مِنَ ٱلصَّـٰدِقِينَ (۲۷)

12-28 So when he saw his shirt rent behind, he said: Surely it is a device of you women. Your device is indeed great!

فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍۢ قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌۭ (۲۸)

12-29 O Joseph, turn aside from this. And (O my wife), ask forgiveness for thy sin. Surely thou art one of the sinful.

يُوسُفُ أَعْرِضْ عَنْ هَـٰذَا ۚ وَٱسْتَغْفِرِى لِذَنۢبِكِ ۖ إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ (۲۹) 

12-7 Verily in Joseph and his brethren there are signs for the inquirers.^a

لَّقَدْ كَانَ فِى يُوسُفَ وَإِخْوَتِهِۦٓ ءَايَـٰتٌۭ لِّلسَّآئِلِينَ (۷)

12-7a: The inquirers in this verse are people who inquired about the affairs of the Holy Prophet. There are signs for these inquirers in what transpired between Joseph and his brothers, that is the events in the Holy Prophet’s life were to mirror what happened between Joseph and his brothers. There were to be plans to kill him or to drive him out but, in the end, just as Joseph’s brothers presented themselves before Joseph in a helpless state, the Holy Prophet’s opponents will apologize to the Holy Prophet in a helpless and defeated state.

12-8 When they said: Certainly Joseph and his brother are dearer to our father than we, though we are a (strong) company. Surely our father is in manifest error —^a

إِذْ قَالُوا۟ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِى ضَلَـٰلٍۢ مُّبِينٍ (۸)

12-8a: عُصْبَة –  عَصَب means sinews, and عَصۡب means to tie or bind. عُصْبَةٌ and عِصابة is a group numbering between ten and forty that does not have one leader. In Mufradat this is described as جماعة مُتَعَصِّبة مُتَعاضِدَۃ that is a group that assists each other. عَصَبَة means blood relationship or near kinship through father or son, and from the same root is the well known word تَعَصُّبۡ whose literal meaning is to gather or to come together, and then by extension applies to coming together to take sides against another party whether as an aggressor or because of being a victim. عَصَبیَّة is to call a person to assist the عَصَبَة . A hadith states: لَیۡس مِنّا من دعا الیٰ عَصَبِیَّة او قاتل عَصَبِیَّة   (he is not from among us who calls to عَصَبِیَّة or fights for  عَصَبِیَّة ) that is he sides with his blood relations regardless of whether the right or justice is on their side.

ضَلَـٰلٍۢ – Its meaning here is mistaken in his opinion (LA) that is his judgment is flawed.

By Joseph’s brother here is meant his real brother whose name was Benjamin. Joseph and Benjamin had the same mother. Joseph’s half brother’s jealousy is aroused merely because Joseph had a special place in his father’s heart. Their grouse is not that their father does not love them but only that he loves Joseph more. They do not try to think of how they could increase their father’s love for them but instead try to remove Joseph’s love by getting rid of Joseph. The result of such envy is never any good.

12-9 Slay Joseph or banish him to some (other) land, so that your father’s regard may be exclusively for you, and after that you may be a righteous people.^a

ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًۭا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًۭا صَـٰلِحِينَ (۹)

12-9a: ٱطْرَحُوا – طَرۡح means to throw, toss, hurl and to remove (R).

The purport of تَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًۭا صَـٰلِحِينَ  is that after this sin, they can repent and become righteous or the meaning is that by removing Joseph they can rectify their worldly affairs because then they will be the sole focus of their father’s attention.

12-10 A speaker among them said: Slay not Joseph, but, if you are going to do anything, cast him down to the bottom of the well. Some of the travelers may pick him up.^a

قَالَ قَآئِلٌۭ مِّنْهُمْ لَا تَقْتُلُوا۟ يُوسُفَ وَأَلْقُوهُ فِى غَيَـٰبَتِ ٱلْجُبِّ يَلْتَقِطْهُ بَعْضُ ٱلسَّيَّارَةِ إِن كُنتُمْ فَـٰعِلِينَ (۱۰)

12-10a: غَيَـٰبَتِ – Its root is غَیب (invisible) and غَیَابة is low lying ground or its depth as in the depth of a well (R).

جُبّ – جَبّ means to cut a thing from its root and جُبّ is a well that does not have a masonry parapet (R). A well with a parapet is called بِئۡر . According to some جُبّ is a deep well (LA). 

يَلْتَقِطْ – لَقۡط and اِلۡتِقاط is to pick something that is lying on the ground. لُقطَة is to pick something that was dropped, and لُقیط is to find an abandoned child (LA).

سَیّارۃ – سَیۡر means to walk or march and سَیّارَۃ is a party on the march or travelers.

According to Genesis 37:22 the brother who said this was Reuben.

12-11 They said: O our father, why dost thou not trust us with Joseph, and surely we are his sincere well-wishers?

قَالُوا۟ يَـٰٓأَبَانَا مَا لَكَ لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَـٰصِحُونَ (۱۱)

12-12 Send him with us tomorrow that he may enjoy himself and play, and we shall surely guard him well.

أَرْسِلْهُ مَعَنَا غَدًۭا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ (۱۲)

12-12a: يَرْتَعْ – رَتۡع means to graze or pasture and is used for animals typically but sometimes for humans as a metaphor (R) or a lifestyle in which one can eat and drink sumptuously (LA).

12-13 He said: Indeed it grieves me that you should take him away and I fear lest the wolf devour him, while you are heedless of him.^a

قَالَ إِنِّى لَيَحْزُنُنِىٓ أَن تَذْهَبُوا۟ بِهِۦ وَأَخَافُ أَن يَأْكُلَهُ ٱلذِّئْبُ وَأَنتُمْ عَنْهُ غَـٰفِلُونَ (۱۳)

12-13a: Jacob’s statement it grieves me that you take him, shows that he had an intuition that the brothers were taking Yousaf out to commit some mischief.

12-14 They said: If the wolf should devour him, while we are a (strong) company, we should then certainly be losers.

قَالُوا۟ لَئِنْ أَكَلَهُ ٱلذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّآ إِذًۭا لَّخَـٰسِرُونَ (۱۴)

12-15 So when they took him away and agreed to put him down at the bottom of the pit, We revealed to him: Thou wilt certainly inform them of this affair of theirs while they perceive not.^a

فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَـٰبَتِ ٱلْجُبِّ ۚ وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَـٰذَا وَهُمْ لَا يَشْعُرُونَ (۱۵)

12-15a: The Bible does not mention this revelation to Joseph, and even this deviation shows the wide difference between the two narrations in the Bible and the Quran. The Bible narration has the coloration of a mere story whose summary is that Jacob’s son was lost and then found. The Quranic narration on the other hand is full of spiritual and moral lessons. For example right at this very time when the brothers thought they had put an end to Yusuf and there did not seem to be any hope for him and the end of his life seemed to be near, an external voice comes and assures him that a time will come when he will inform his brothers of this deed. His position will be so high that they will not even be able to imagine that he has achieved such a high status. This voice not only creates perfect belief within Yousaf of Allah’s Being and creates the strength in him to bear the future tribulations that life will bring and gives him the power to stand firm in future trials, but also creates the same feelings in the reader. Omitting this small incident in the Bible renders the Bible narration a mere story but its presence in the Quran makes the incident into a valuable spiritual lesson.

Divine revelation before prophethood: This revelation does not necessarily imply that Joseph had become a prophet at that time. Verse 12:22 shows that wisdom and spiritual knowledge was given to him at maturity and that happened much later than this incident. Divine revelation can occur to a person who is not a prophet. There is mention in the Quran of revelation to the mother of Moses and the disciples of Jesus. This revelation of Joseph is prior to receiving prophethood, just as his vision was prior to prophethood. This revelation only had information about a future event, and information about future events can be revealed to non-prophets such as to the Mohaddessin of the Muslim ummah about whom it is stated in the ahadith: رجال یکلمون من غیران یکونوا انبیاء (Men who were spoken to though they were not prophets). Under the impression that revelation can only occur to a prophet, some have taken أَوْحَيْنَآ إِلَيْهِ to refer to Jacob because Yusuf was only seventeen years old at the time. However, even this diminishes the real greatness of this event. وَهُمْ لَا يَشْعُرُونَ can be interpreted in two ways. One is that you will give this information to them when you are in a condition that they will not perceive it is you because of your high status. The other is that We have given you this good news, but your brothers do not have any knowledge of this.

12-16 And they came to their father at nightfall, weeping.

وَجَآءُوٓ أَبَاهُمْ عِشَآءًۭ يَبْكُونَ (۱۶)

12-17 They said: O our father, we went off racing one with another and left Joseph by our goods, so the wolf devoured him. And thou wilt not believe us, though we are truthful.^a

قَالُوا۟ يَـٰٓأَبَانَآ إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَـٰعِنَا فَأَكَلَهُ ٱلذِّئْبُ ۖ وَمَآ أَنتَ بِمُؤْمِنٍۢ لَّنَا وَلَوْ كُنَّا صَـٰدِقِينَ (۱۷)

12-17a: The purport of وَلَوْ كُنَّا صَـٰدِقِينَ (though we are truthful) is that even if your previous opinion about us was that we are truthful, you would not have believed us in this matter, but when your opinion about us even previously was not good, you will definitely not believe what we are saying.

12-18 And they came with false blood on his shirt. He said: Nay, your souls have made a matter light for you. So patience is goodly. And Allah is He Whose help is sought against what you describe.^a

وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍۢ كَذِبٍۢ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ فَصَبْرٌۭ جَمِيلٌۭ ۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ (۱۸)

12-18a: سَوَّلَتْ – The meaning of تَسۡوِیۡل is for the soul to embellish the thing that it desires and to beautify its shameful and ugly aspects, as in ٱلشَّيْطَـٰنُ سَوَّلَ لَهُمْ (the devil embellishes it for them (47:25). سُوۡل and اُمِنیَّة are very close in meaning. اُمِنیَّة is a desire that is born in one’s mind while سُوۡل (entice, tempt, allure) is a desire that one seeks to fulfill and is the stage after اُمِنیَّة . Its root is سُؤۡل and means a need that the soul desires and that a person wants fulfilled, as in قَدْ أُوتِيتَ سُؤْلَكَ يَـٰمُوسَىٰ (Thou art indeed granted thy petition, O Moses) (20:36) (R).

There is a clear difference here again between the Bible and Quran narratives. According to the Bible when this news reached Jacob, he considered it credible and said: Joseph is without doubt rent in pieces. And Jacob rent his clothes, and put sack-cloth upon his loins, and mourned for his son many days (Genesis 37:33-34). This behavior is far from the dignity of a prophet. The Quran, on the other hand, portrays Jacob’s response in a very dignified way: فَصَبْرٌۭ جَمِيلٌۭ (So patience is goodly). Even after hearing such a calamitous news, Jacob not only shows patience but calls patience as goodly, meaning that to be patient under these circumstances is both elegant and excellent. There is a lesson in this for others as well that even under the harshest difficulties, they should not lament, howl and wail but show patience and accept what God has decreed. A hadith in Bukhari narrates that when the lady Ayesha became the victim of a great calumny that put her in a condition of great distress and grief, she responded with: I say what Jacob said: فَصَبْرٌۭ جَمِيلٌۭ ۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ (So patience is goodly. And Allah is He Whose help is sought against what you describe). Another big difference between the Quranic and Biblical versions is that according to the Quranic version, it appears that Jacob was convinced that joseph had not been killed and was alive and that Allah will bring about those things that Joseph had seen in the vision. Just as in the Biblical account, Jacob had scolded Joseph on hearing the account of his vision but in the Quranic version he interpreted it as meaning that Joseph will achieve worldly and spiritual greatness, Jacob, with full belief in the interpretation of the vision, tells his sons that what they allege is not correct and in وَٱللَّهُ ٱلْمُسْتَعَانُ , he conveys that Allah will fulfill those things that He has shown.

Joseph’s brothers had splattered some fake blood on Joseph’s shirt. According to the Bible, this was a coat of many colors that Jacob had made for Joseph. Regardless of the type of garment, the purport of the brothers was to give credence to their contention that a wolf had devoured Joseph and his coat soaked in blood was all that remained. It is noteworthy that during this narrative, Joseph’s shirt is significant on three occasions. Jacob gauged from the shirt that Joseph’s brothers presented as evidence that the blood was fake and it provided testimony that Joseph was alive. On a second occasion, Joseph’s shirt provided evidence of his ignorance, and on a third occasion Joseph sent his shirt to his father and it provided evidence of his great state. In other words, Joseph’s shirt provides testimony of his life, his chastity and his glory. Seeing a shirt in a dream symbolizes knowledge as is mentioned in an authentic hadith in which the Holy Prophet said that he had seen Umar with a long shirt and interpreted it as knowledge. In this surah too, just as there are three references to Joseph’s shirt, there are three specific mentions of Joseph’s knowledge in interpreting dreams, that is in verses 12:6, 12:21 and 12:101.

12-19 And there came travelers, and they sent their water-drawer and he let down his bucket. He said: O good news! This is a youth. And they concealed him as an article of merchandise, and Allah was Cognizant of what they did.^a

 وَجَآءَتْ سَيَّارَةٌۭ فَأَرْسَلُوا۟ وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُۥ ۖ قَالَ يَـٰبُشْرَىٰ هَـٰذَا غُلَـٰمٌۭ ۚ وَأَسَرُّوهُ بِضَـٰعَةًۭ ۚ وَٱللَّهُ عَلِيمٌۢ بِمَا يَعْمَلُونَ (۱۹)

12-19a: بِضَـٰعَةًۭ – It is the major part of person’s property that is kept for trade, that is merchandise, as in: هَـٰذِهِۦ   بِضَـٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ (This is our property returned to us) (12:65). Its root is بَضۡع which means a big piece of meat that has been cut out. There is a statement in hadith: فاطمة بَضۡعَةٌ مِنّی (Fatima is part of my body). بِضۡع means less than ten, and includes digits from three to nine.

12-20 And they sold him for a small price, a few pieces of silver, and they showed no desire for him.^a

وَشَرَوْهُ بِثَمَنٍۭ بَخْسٍۢ دَرَٰهِمَ مَعْدُودَةٍۢ وَكَانُوا۟ فِيهِ مِنَ ٱلزَّٰهِدِينَ (۲۰)

12-20a: زا هِدِين – زھید means insignificant, small, paltry, and the meaning of الزاھِدُ فی الشَّئ is a person who shows no desire for another person or in other words is satisfied with accepting a small price for him (R). This is the meaning here. زُھد has a religious connotation and is the opposite of worldly desire and greed (LA). The Quranic narrative diverges here from the Biblical narrative. According to the Bible, Joseph’s brothers first sold him to the Midianites (the people of the caravan) and they went and sold him in Egypt. From the Quranic version, it appears that the people of the caravan concealed Joseph and took him away and sold him in Egypt and they did not consider him to be of much value.

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

12-1 I, Allah, am the Seer. These are the verses of the Book that makes manifest.

الٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْمُبِينِ (۱)

12-2 Surely We have revealed it — an Arabic Qur’an — that you may understand.^a

إِنَّآ أَنزَلْنَـٰهُ قُرْءَٰنًا عَرَبِيًّۭا لَّعَلَّكُمْ تَعْقِلُونَ (۲)

12-2a: عَرَبِيًّۭا – The progeny of Ishmael are called عَرَب and the meaning of عَرَبیّ  is مُفۡصِح that is a language which explains its meanings with eloquence and perspicuity. The meaning of اعۡراب is exposition, and a statement in hadith in the context of a widow deciding about a marriage proposal is: الثَیِبُ تُعۡرِبُ عَنۡ نَفۡسِہا (the widow states the matter very clearly herself). عَرَبِّی is a perspicuous and eloquent speech, as in: بِلِسَانٍ عَرَبِىٍّۢ مُّبِينٍ (In plain Arabic language) (26:125); حُكْمًا عَرَبِيًّۭا ۚ(a true judgment, in Arabic) (13:37) where the term is explained as an eloquent exposition that shows truth to be truth and evil as evil. Some have taken its meaning to be noble and honorable, as in  كِتَـٰبٌۭ كَرِيمٌ (honorable letter) (27:29). Another meaning of عَرَبِّی can be attributed to the Arabian prophet (R). The opposite of عَرَب is عَجَم and اَعۡجَم is a person whose tongue has عُجۡمَة, that is his speech is confused, ambiguous and lacks clarity, and the term is used regardless of whether the person is an Arab or non-Arab, as in وَلَوْ جَعَلْنَـٰهُ قُرْءَانًا أَعْجَمِيًّۭا (And if We had made it a Quran in a foreign tongue) (41:44) (R).

According to Ibn Abbas, the Holy Prophet said that Adam’s language in Paradise was Arabic (RM). On this basis, Arabic is the mother of all other languages and accordingly some believe that Arabic is the original language while other languages came into being after it (RM). According to one hadith, the language of the people of Paradise will be Arabic. So, if by Arabic Quran is meant the Quran revealed in the Arabic language, then the indication in لَّعَلَّكُمْ تَعْقِلُونَ is that the last message of Allah is revealed in the language that is the mother of all languages. It is a matter of great amazement that in the last thirteen or fourteen hundred years the literary Arabic used for educational purposes has not undergone any change, and today, fourteen hundred years later, the literary Arabic is the same as the one that existed in the time of the Holy Prophet. Other languages, on the other hand, have not retained their purity even in half this time. This provides testimony that the Arabic language has remained the same from the beginning. For a full discussion of Arabic as the mother of all languages, the reader is referred to the book Umm al Alsinata by Khawaja Kamaluddin. In the present time, attention is drawn to this fact by Mirza Ghulam Ahmad of Qadian.

The most plausible explanation is that by قُرْءَٰنًا عَرَبِيًّۭا here is meant the Book that explains its text with acute perspicacity and eloquence so that people can understand it fully. Anyone who wishes can compare the Quran with other scriptures, and such a comparison reveals that the detailed, comprehensive, and eloquent way in which the Quran has explained the issues is far superior to anything in the other scriptures.

12-3 We narrate to thee the best of narratives, in that We have revealed to thee this Qur’an, though before this thou wast of those unaware.

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَـٰذَا ٱلْقُرْءَانَ وَإِن كُنتَ مِن قَبْلِهِۦ لَمِنَ ٱلْغَـٰفِلِينَ (۳)

12-3a: قَصَصِ – For the meaning of قَصَصِ see 3-62a. قَصَصَ means a narration, or the news that is related. The plural of قِصة is قِصَص and the meaning of أَحْسَنَ ٱلْقَصَصِ is احسن البیان (the best of narratives) (LA).

ٱلْغَـٰفِلِينَ – غَفّلَة means to forget either because of lapse of memory or carelessness (R) or not being aware of something about which one should be aware or forgetfulness of a thing (LA).

The narration that is in this surah is referred to as the best of narratives because although it is an account of some events in the life of one person, it is full of great moral teachings from the beginning to the end. In addition, it is the picture of the relationship between the Holy Prophet and his nation, and this is indicated in the statement: إِن كُنتَ مِن قَبْلِهِۦ لَمِنَ ٱلْغَـٰفِلِينَ (though before this thou wast of those unaware). These words are literally true because the Holy Prophet had not heard this narrative from any source, nor had he read the books in which this is mentioned. It is only from revelation that he learned about it. However, the Quran delves both into what is manifest and what is hidden and along with the literal meaning, there is an indication that the Holy Prophet is unaware of the treatment that his nation will mete out to him, that he will perforce have to leave his home, and go to another place where he will be elevated to an honored status before which his nation will have to bow before him, just as the brothers of Joseph had to bow before him. The similarity of the events in the life of Joseph with that in the life of the Holy Prophet and that this surah maps his life is manifested by the use of words with which the Holy Prophet forgave his nation when they humbly presented themselves before him in a defeated state. The Holy Prophet forgave them using the same words with which Joseph forgave his brothers: لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ (No reproof be against you this day) (12:92). The words in this verse that appear to be superfluous: بِمَآ أَوْحَيْنَآ إِلَيْكَ هَـٰذَا ٱلْقُرْءَانَ (in that We have revealed to thee this Quran) really convey that this is not a mere story because the Quran is not a Book of stories, but the purpose of the narration is to teach what constitutes high morals and virtues. If the narration of Joseph’s story in the Quran is compared with its narration in the Bible, it becomes apparent that from the beginning to the end the Quran is focused on teaching morals and virtues with this narration whereas this aspect is lacking in the Bible. This is the reason why the two narrations also diverge in some areas. Thus, it is made apparent that if this incident had not been related through revelation, it would have been sterile of moral teachings like the incident of the Bible.

12-4 When Joseph said to his father: O my father, I saw eleven stars and the sun and the moon — I saw them making obeisance to me.^a

إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَـٰٓأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًۭا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَـٰجِدِينَ (۴)

12-4a: ابت – In reality this is ابی (my Father) and یا has been changed by تاۓ to make it into a feminine gender.

رَأَيْتُ – The meaning of رَأَيْتُ here is to see in a dream. In the past tense, when the meaning is to see in a dream the verbal noun is رُؤیا while in the ordinary sense of seeing the verbal noun is رُؤۡیة .

كَوْكَب – It means نَجۡم (star) and because of its likening to light, it is also called کَوۡکَبۡ . The chief of a tribe is also called كَوْكَب .

Joseph’s narrative begins with his dream. It is stated in the Hadith that the Holy Prophet also had true dreams before his elevation to prophethood and his dreams were crystal clear.

The prostration of the eleven stars and sun is an analogy: The literal meaning of prostration requires the forehead to be put on the ground. These heavenly bodies in their actual form therefore cannot perform this act in a person’s dream. So, either these bodies took on the form of a human to prostrate before Joseph or this prostration was in some form a manifestation of obeisance whose elucidation is not given here. The interpretation of this dream is given in the next verse and towards the end of this surah. The names of the eleven stars are given in a hadith but Ibn Jawzi has called the hadith manufactured.

12-5 He said: O my son, relate not thy dream to thy brethren, lest they devise a plan against thee. The devil indeed is an open enemy to man.

قَالَ يَـٰبُنَىَّ لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا ۖ إِنَّ ٱلشَّيْطَـٰنَ لِلْإِنسَـٰنِ عَدُوٌّۭ مُّبِينٌۭ (۵)

12-6 And thus will thy Lord choose thee and teach thee the interpretation of sayings, and make His favour complete to thee and to the Children of Jacob, as He made it complete before to thy fathers, Abraham and Isaac. Surely thy Lord is Knowing, Wise.^a

وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ ٱلْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُۥ عَلَيْكَ وَعَلَىٰٓ ءَالِ يَعْقُوبَ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيْكَ مِن قَبْلُ إِبْرَٰهِيمَ وَإِسْحَـٰقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌۭ (۶)

12-6a: أَحَادِيث – حدیث is from حدث and the meaning of حُدُوث is for a thing to be, after it was not. حدیث is any saying that reaches a person through hearsay or revelation whether in wakefulness or in a dream. Accordingly, even the Quran is called hadith, as in: أَفَمِنْ هَـٰذَا ٱلْحَدِيثِ تَعْجَبُونَ (Wonder you then at this announcement?) (53:59); وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًۭا (And who is more true in word than Allah) (4:87).

Difference between Quran and Bible: In the Bible narrative, when Joseph relates this dream to his father Jacob, “his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?” (Genesis 38:10). This speech is not befitting of a prophet because Jacob considers this dream to be meaningless and untrue. In contrast, according to the Quran Jacob accepts the dream to be true and interprets it as meaning that Joseph will become a great man, and this interpretation is also in accordance with the events present in the Book of Genesis.

What is the meaning of the sun and the moon and eleven stars prostrating to Joseph: According to Ruh al-Maani the interpretation of sun is king, or gold, or a beautiful wife, and the interpretation of moon is rich, and that of stars is nobles. So according to this, the prostration by the sun, moon and stars would mean the king’s allegiance to Joseph and also of the rich and noble persons of the land. Joseph did indeed achieve a status in Egypt where the King of Egypt and his nobles all bowed to Joseph, and he achieved a measure of superiority over them. The number eleven for the stars may be because perhaps the number of nobles in Egypt was eleven or it is a convenient whole number. Most commentators, however, consider that eleven stars mean the eleven brothers and by sun and moon means Joseph’s father and mother respectively. However, mere pre-eminence over the parents and brothers of a person does not convey the kind of high status that having eminence over the king and his courtiers does. The interpretation that Jacob made is that Joseph will reach a high status both spiritually and temporally as narrated further on.

Jacob’s interpretation: Jacob read three things in the dream. The first is اجتباء. See 3:179b for its meaning. Some commentators opine that this means selected for prophethood, some say selected for prostration and some give other explanations (RM). If the literal meaning of اجتباء, is taken, it would mean gathering together the best attributes in Yousaf. Allah puts together the best attributes in prophets, the truthful ones and faithful ones. Second, is the ability to  interpret sayings, and some have taken it to mean the interpretation of dreams, some the interpretation of consequential matters, and some the interpretation of the sayings of prophets and previous scriptures. However, just as the word أَحَادِيث is wide in its meanings and includes dreams and revelation, the meaning here also requires a wide interpretation, and will include the ability to get to the root of every matter and having great wisdom. The interpretation of dreams is included and is a part of this high quality of knowledge and wisdom. The third thing is the completion of blessings, and this means receiving both the blessings of this world and the next world, such as prophethood with kingship, or freedom from subservience of others, or both spiritual and physical blessings. This is the completion of blessings. Jacob apparently has understood this from the dream and it is possible that Allah may have in addition given him information through revelation that Joseph was about to reach an elevated status.

Another interpretation is that the sun is the primary source of light and so by its prostration is meant spiritual perfection because a person’s real blessings are spiritual. The moon borrows the light from the sun and so this implies perfection in earthly matters, and this is granted to Joseph through the instrumentality of his spiritual perfection, his righteousness, and his knowledge which propelled him to a position of governance. Finally, because knowledge is obtained from stars, as indicated in وَبِٱلنَّجْمِ هُمْ يَهْتَدُونَ (And by the stars they find the right way) (16:16), the prostration by stars means obtaining knowledge.       

Name: The name of this surah is Yusuf (Joseph) and it has twelve chapters and one hundred and eleven verses. The name of the surah is taken from the narrative of Joseph which is the sole subject of this surah.

Summary: The subject matter of this surah is just one, that is the history of Joseph except that at the very beginning of the surah the real purpose of this narration is given and at the end of the chapter, the opponents of the Holy Prophet are clearly reminded of this. The first section mentions the vision of Joseph in which he is shown that he will be made into a great person, and there is an indication in this of the Holy Prophet’s physical and spiritual magnificence some of which was manifest at this time and some was hidden to be revealed in the future. The second section narrates the harsh treatment of Joseph at the hands of his half-brothers and their plans against him. The Holy Prophet had to face even harsher treatment and counter more dangerous plans. The third section mentions the steadfastness of Joseph in the face of many allurements and temptations and there is a reference in this to the Holy Prophet’s steadfastness because similar allurements were offered to the Holy Prophet as well. The fourth section narrates the imprisonment of Joseph and though Allah saved the Holy Prophet from such a fate but his besiegement in Shaib Abi Talib is a close parallel to Joseph’s imprisonment. The fifth section mentions how even in prison Joseph took every opportunity to sermonize and advise. The Holy Prophet during his confinement in Shaib Abi Talib continued with his preaching and advising to his fellow tribesmen of Banu Hashim who were besieged with him, and it was during this period that Islam found a place in the hearts of many of them. The sixth section mentions the dream of the King of Egypt in which there is an indication of a famine lasting seven years and in the explanation of this event, Bukhari mentions a famine of seven years that took place in Makkah as well. The seventh section manifests the exoneration of Joseph and his elevation to a position of great honor. The Holy Prophet was exonerated in a similar manner and all the tribes of Madinah accepted him as the arbitrator for all their disputes. The eighth and ninth section narrate the mutual dealings between Joseph and his brothers. In the seven-year famine that gripped Makkah, things got so bad that Abu Sufyan came to Madinah and asked the Holy Prophet to pray to Allah to remove the famine because, as he put it, the Holy Prophet’s brothers were dying. The Holy Prophet prayed and Allah caused the famine to end. In the tenth section, Joseph’s brothers accept their guilt and Joseph forgives them. The Holy Prophet used the same words that Joseph used: لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ (No reproof be against you this day) (12:92) to forgive his opponents when Makkah was conquered and, in this way, he showed that it is really his life that is mapped in the story of Joseph. The eleventh section shows that the brothers migrated to Egypt and joined Joseph in the governance of the kingdom, and in this there is an indication that the people of Arabia would inherit this magnificent kingdom which they will get as successors of the Holy Prophet. In the twelfth section, the subject is made general and the Holy Prophet’s opponents are asked to reflect.

Relationship with previous surahs: This is the third surah in the sequence of surahs beginning with الرٰ. The previous two surahs explained to the opponents of the Holy Prophet, first through rational arguments and then by narrating the fate of the opponents of previous prophets, that their opposition will ultimately be futile. In this surah the history of a prophet is narrated whose opponents’ fate was to mirror very closely the fate that was to befall the opponents of the Holy Prophet. At the end of the last chapter, it is stated that in recounting the life of previous prophets, there is a reference to the life of the Holy Prophet.

Period of revelation: The second last verse of this surah provides testimony that the revelation of this surah took place at a time when the opposition of the Quraish had reached a peak and  people were paying no attention to the teachings and sermonizing of the Holy Prophet. After this, the assistance of Allah manifested itself in the creation of a strong party in Madinah to support the Holy Prophet.

11-110 And We certainly gave the Book to Moses, but differences arose therein. And had not a word gone forth from thy Lord, the matter would have been decided between them. And they are surely in a disquieting doubt about it.^a

وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ فَٱخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّۢ مِّنْهُ مُرِيبٍۢ (۱۱۰)

11-110a: The narration regarding Moses was taken up in the last Surah and hence he is mentioned here briefly. The purpose of mentioning him though is the same as the purpose of mentioning the other prophets, namely, to comfort the Holy Prophet. For اختلاف فی الکتاب (Disagreement in the Book) see 2-176a. The word that has gone forth is that Allah, because of his extreme mercy, keeps on postponing the punishment of His servants as is explained in verse 11:119 note 11:119a.

11-111 And thy Lord will surely pay back to all their deeds in full. He indeed is Aware of what they do.^a

وَإِنَّ كُلًّۭا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَـٰلَهُمْ ۚ إِنَّهُۥ بِمَا يَعْمَلُونَ خَبِيرٌۭ (۱۱۱)

11-111a: The nunnation in كُلًّۭا is in place of the possessor in the possessive case, that is all the antagonists or all of them whether believers or disbelievers.

لَّمَّا is used in the Arabic language in many ways. Sometimes in the sense of حین that is time, as in: وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ (And when he came to the water of Midian) (28:23) and فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ (But when he became of (age to) work with him) (37:102). Sometimes لَمۡ  is used in the sense of جازمہ that is to deny, as in بَل لَّمَّا يَذُوقُوا۟ عَذَابِ (Nay, they have not yet tasted My chastisement) (38:8) and وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُوا۟ مِنكُم (while Allah has not yet known those of you who struggle hard) (9:16). Sometimes it is used in the sense of اِلّا (that is creating an exception) as in إِن كُلُّ نَفْسٍۢ لَّمَّا عَلَيْهَا حَافِظٌۭ (There is not a soul but over it is a keeper) (86:4) and وَإِن كُلٌّۭ لَّمَّا جَمِيعٌۭ لَّدَيْنَا مُحْضَرُونَ (And all – surely all – will be brought before Us.) (36:32), that is ما كل الا جمیع there is no exception and all of them will be brought before Us. Thus it is a composite of لَمۡ  and ما, just as اِلّا is made up of ان and لا and is a composite of two denials which come together to form one word whose meaning is outside the scope of denial. Another verse presented to show that its meaning is اِلّا is: إِن كُلٌّ إِلَّا كَذَّبَ ٱلرُّسُلَ (Not one of them but rejected the messengers) (38:14). Sometimes it occurs in the sense of waiting for a thing which is expected to happen (LA).

If the words in this verse had been اِنۡ کلا which is a denial, then interpreting the meaning of لَّمَّا as اِلّا would have been a workable solution but the wordings here are إِنَّ كُلًّۭا . Even so, some have still taken its meaning to be اِلّا , but some others have said that it is really لَمَن مَا , that is may be anyone. To go from لَمَن مَا to إِنَّ كُلًّۭ, it is argued that the alphabet نون has been replaced by the alphabet میم and this brings together three میم so one میم is omitted and out of the remaining two, one میم is amalgamated with the other (LA). Some have explained that لمَّا here without the nunation means the same thing as لمَّا with nunnation and the nunnation has only been omitted in reading. Therefore, what is really meant is لَمًّا and the meaning of لَمًّا is after gathering, as in وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلًۭا لَّمًّۭا (And you devour heritage, devouring all) (89:19) whose root is لَمّ which means الجمع الکثیرُ الشَّدِیۡدُ that is to gather intensely and abundantly (LA). So the meaning can be that all will be gathered and fully recompensed for their deeds, and it can also be that it is a certain thing, and the truth, that they will be fully recompensed for their deeds.

11-112 Continue then in the right way as thou art commanded, as also (should) those who turn (to Allah) with thee. And be not inordinate, (O men). Surely He is Seer of what you do.^a

فَٱسْتَقِمْ كَمَآ أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا۟ ۚ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌۭ (۱۱۲)

11-112a: ٱسْتَقِمْ – A person’s اِستِقامَة (steadfastness) is to keep striving on the right path (R), that is, he should not stray from it whatever happens.

The Companion’s steadfastness: It is not only the Holy Prophet who is commanded in this verse not to stray from the right path under any condition but his Companions also are told not to deviate from the straight path. The successes that had been promised could not be achieved without this steadfastness. A prophet practically shows how the commands of Allah are to be carried out by fulfilling the commands in his person and demonstrates the teachings of the Book but for his followers to tread the same path with the same steadfastness is a very difficult matter. Accordingly, in a hadith the Holy Prophet is reported to have said: شَیبَّتَنِیۡ ھود (Surah Hud has aged me). Keeping the Companions steadfast on the right way was indeed a tough job. The Companions of many previous prophets declined to walk with their prophets. For example, the companions of Moses said: فَٱذْهَبْ أَنتَ وَرَبُّكَ فَقَـٰتِلَآ إِنَّا هَـٰهُنَا قَـٰعِدُونَ  (go therefore thou and thy Lord, and fight; surely here we sit) (5:24). When Jesus asked his disciples to join him in an all-night vigil of prayer, they were unable to fulfill this request. However, this distinction falls to the lot of the Holy Prophet that his Companions set themselves so firmly on the straight path that their example is unparalleled in the annal of history. They made the Quran their guide in every affair and considered even deviating the breadth of a hair from it as equivalent to falling into the fire. According to the opinion of Ala bin Abdallah, the address in لَا تَطْغَوْا۟ (be not inordinate) is not to the Companions of the Holy Prophet but to the generations who would follow them (Fatah al Bayan).

وَمَن تَابَ مَعَكَ – The thing in which the Companions are commanded to imitate the Holy Prophet is in obedience to Allah or to show steadfastness in doing good and shunning evil. The meaning of تَابَ is to turn to Allah, and by so turning they create an association with the Holy Prophet and accept the dos and the don’ts of Allah, just as the God ordained person, that is the Holy Prophet, had accepted them. So, there is not only association with the Messenger of Allah but also association in the steadfastness with which they observed the dos and don’ts of Allah, that is in their obedience of Allah. This provides testimony to the elevated rank of the Companions and to their togetherness with the Holy Prophet in their obedience to Allah. Those ignorant persons who consider that being in the معیت (association) of the prophets (4:69) means being a prophet should reflect on the words here that the association with the Holy Prophet is granted to the pious Companions of the Holy Prophet. The meaning is not that all of them had become خاتم النبیین (the seal of prophets).

11-113 And incline not to those who do wrong, lest the fire touch you; and you have no protectors besides Allah, then you would not be helped.^a

وَلَا تَرْكَنُوٓا۟ إِلَى ٱلَّذِينَ ظَلَمُوا۟ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ثُمَّ لَا تُنصَرُونَ (۱۱۳)

11-113a: ٱلَّذِينَ ظَلَمُوا۟ – By ٱلَّذِينَ ظَلَمُوا۟ is meant polytheists and by رکن (incline) is meant deep friendship. This is also generally considered to include just being satisfied with their actions. The Quranic words have generality and latitude. The previous verse commanded steadfastness in obeying Allah and prohibited all kinds of wrongdoing and oppression. This verse takes it a step further by requiring not only to stay away from wrongdoing oneself but also not to incline towards other wrongdoers.

Assistance from other than Allah: The period in which these surahs were revealed was one of great difficulties and hardships and in such a situation, one often seeks all kinds of support. Hence it is stated that it should not be that the believers should incline towards the disbelievers to find a way out of their difficulties. For in that case, they would lose Allah’s guardianship. Muslims of today need to particularly reflect on this verse. Instead of steadfast obedience to Allah, they seek assistance from other people, and these sources of support fail them one after another. Because Muslims do not make Allah their support, the result is that they face failure after failure.

11-114 And keep up prayer at the two ends of the day and in the first hours of the night. Surely good deeds take away evil deeds. This is a reminder for the mindful.^a

 وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّهَارِ وَزُلَفًۭا مِّنَ ٱلَّيْلِ ۚ إِنَّ ٱلْحَسَنَـٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ (۱۱۴)

11-114a: Timing of prayers: طَرَفَىِ ٱلنَّهَارِ – طَرَف means a side whether in reference to time, or the body or something else (R), and نَهَار in the terminology of the shariah is the time from the break of dawn to sunset (R). So, its side or two sides is the period before sunrise and the period after the decline of the sun. This is further explained in أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمْسِ إِلَىٰ غَسَقِ ٱلَّيْلِ وَقُرْءَانَ ٱلْفَجْر (Keep up prayer from the declining of the sun till the darkness of the night) (17:78). So, the break of dawn is considered as one side and the time from the declining of the sun as the other side. Thus, included in طَرَفَىِ ٱلنَّهَارِ are the fajar, zuhar and asr prayers.

زُلَفًۭا – The meanings of زلف and زُلۡفی and زُلفة is to come close and to be honored in rank or position, as in: وَمَآ أَمْوَٰلُكُمْ وَلَآ أَوْلَـٰدُكُم بِٱلَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَىٰٓ (And it is not your wealth, nor your children, that bring you near to Us in rank (34:37); وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ (And the Garden is brought near for the dutiful (26:90); وَأَزْلَفْنَا ثَمَّ ٱلْـَٔاخَرِينَ (And there We brought near the others) (26:64); فَلَمَّا رَأَوْهُ زُلْفَةًۭ (But when they see it nigh) (67:27). مزدلِفة , which is a place near Makkah, takes its name from being close because when the pilgrims reach this place after departing from Arafat, they are close to Minna. زُلَفۡ is the plural of زُلۡفة . The first part of the night which is close to the day just passed is also referred to by this name as in: زُلَفًۭا مِّنَ ٱلَّيْلِ (in the first hours of the night) (11:114) and stands for the time of the maghrib and isha prayers (LA).

Along with the command not to incline towards the wrongdoers, it is now indicated that one should incline to Allah for which prayer is the mechanism. For this reason, the Quran has repeatedly mentioned seeking assistance through prayer in periods of hardship. On the face of it, one may wonder what is the connection between prayer and the removal of hardships. Its reality can only be understood by a firm believer in the Unity of Allah for when a person foregoes all other means of support and takes Allah as his only Helper and falls down before Him, then the One Who is mightier than the mightiest becomes his. The command in the next verse to be patient further expounds on this reality. Here mention is also made of the five prayers. إِنَّ ٱلْحَسَنَـٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ can also mean that a person can obtain deliverance from difficulties and hardships by adopting goodness, and prayer opens the door to goodness. A golden rule has been stated in these words that the expiation of evil is acts of goodness. When one treads on the path of goodness, his evils are removed. It is the force of goodness that suppresses evil tendencies because goodness and evil arise out of the use of the same power in a good or a bad way. When a person learns to use his powers in the right way and at the right time, evil will automatically depart. Another truth that is gleaned from here is that the power of goodness is stronger than the power of evil which is no match for it.

11-116 Why were there not then among the generations before you those possessing understanding, forbidding mischief in the earth, except a few among them whom We delivered? And the unjust pursued the enjoyment of plenty, and they were guilty.^a

فَلَوْلَا كَانَ مِنَ ٱلْقُرُونِ مِن قَبْلِكُمْ أُو۟لُوا۟ بَقِيَّةٍۢ يَنْهَوْنَ عَنِ ٱلْفَسَادِ فِى ٱلْأَرْضِ إِلَّا قَلِيلًۭا مِّمَّنْ أَنجَيْنَا مِنْهُمْ ۗ وَٱتَّبَعَ ٱلَّذِينَ ظَلَمُوا۟ مَآ أُتْرِفُوا۟ فِيهِ وَكَانُوا۟ مُجْرِمِينَ (۱۱۶)

11-116a: أُتْرِفُوا۟ – ترف means affluence, luxury, lavishness, and مُتۡرف is one who becomes proud because of his affluence (LA), as in: وَٱرْجِعُوٓا۟ إِلَىٰ مَآ أُتْرِفْتُمْ فِيهِ (and return to the easy life which you led) (21:13); أَخَذْنَا مُتْرَفِيهِم بِٱلْعَذَابِ (seize those who led easy lives) (23:64); أَمَرْنَا مُتْرَفِيهَا (We send commandments to its people who lead easy lives) (17:16).

Thus, regret is expressed as to why there are no intelligent people among them to stop the people from committing mischief. This goes to show that destruction is visited on the earth because of mischief mongers. Unjust people in pursuit of the luxuries of the world progress to a stage in their mischief that it becomes necessary to punish the guilty.

11-117 And thy Lord would not destroy the towns unjustly, while their people acted well.^a

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍۢ وَأَهْلُهَا مُصْلِحُونَ (۱۱۷)

11-117a: The meaning can also be that Allah does not destroy people just because they are polytheists if they do not create mischief in the land. Thus, a people are only destroyed when they exceed all limits in creating mischief, strife and injustice, and not just for wrong beliefs.

11-118 And if thy Lord had pleased, He would have made people a single nation. And they cease not to differ,

وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ ٱلنَّاسَ أُمَّةًۭ وَٰحِدَةًۭ ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ (۱۱۸)

11-119 Except those on whom thy Lord has mercy; and for this did He create them. And the word of thy Lord is fulfilled: I shall fill hell with jinn and men, all together.^a

إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ (۱۱۹)

11-119a: The purpose of creation is to show mercy: In the previous verse, it is stated that if Allah had desired, He would have made all the people a single nation, that is there would have been no disagreements among them, but the Divine will gave man certain powers and the freedom to exercise them. Hence disagreements and disputes are inevitable, that is there will be disagreements about Divine commandments, by which is meant that some people will oppose these commandments. It is stated in this verse that those people on whom Allah has mercy, that is, the believers, and those who are just, do not dispute with these commandments. The words that follow are: وَلِذَٰلِكَ خَلَقَهُمْ (and for this did He create them). Ibn Jarir has gathered two kinds of explanations given to this by various commentators. According to one group of commentators, the meaning is that Allah created humans for the purpose of disagreements, and according to a second group, the meaning is that He created humans to have mercy on them. However, the former explanation that Allah has created humans so that they keep on disputing with each other is not supported from any other place in the Quran. In another place in the Quran, it is stated: وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ (And I have not created the jnn and the men except that they should serve Me) (51:56). So, the real purpose of creation is to worship Allah, and this is equivalent to the meaning that He should have mercy on them. Nowhere in the Quran is there any statement that the purpose of creation is that they should disobey Him. In another place, it is clearly stated: وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ ۚ(and My mercy encompasses all things) (51:56). So, when Allah’s mercy encompasses all things, it follows that this is the purpose of creation. Ibn Kathir cites Ibn Abbas as stating: للرَّحۡمَةِ خَلَقَہُمۡ و لم یَخۡلُقہم لِلۡعذاب (created them for mercy and did not create them for chastisement). Further, a statement in the hadith is: My mercy takes precedence over My wrath. When Allah has created humans to have mercy on them, then in the end His mercy is going to encompass everybody, and this is in accordance with what is shown in 11-108a. This also goes to show that even hell is a facet of Allah’s mercy. In the same way that in this world, a person finds ease after tribulations, in the same way those who constantly seek physical comfort in this world will have to pass through another kind of suffering to gain Allah’s mercy. Just as the cutting required to drain an abscess appears to a patient to be a torment but the doctor knows that this is the best remedy and a mercy for the patient, the same is the case with the chastisement of the fire. It is for this reason that it is stated that Allah has created humans to have mercy on them. It is stated after this that hell will be filled with jinn and men and the purpose of that is also the same as discussed above.

11-120 And all We relate to thee of the account of the messengers is to strengthen thy heart therewith. And in this has come to thee the truth and an admonition and a reminder for the believers.^a

وَكُلًّۭا نَّقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِۦ فُؤَادَكَ ۚ وَجَآءَكَ فِى هَـٰذِهِ ٱلْحَقُّ وَمَوْعِظَةٌۭ وَذِكْرَىٰ لِلْمُؤْمِنِينَ (۱۲۰)

11-120a: This verse shows that the purpose of narrating the histories of previous prophets is to give solace to the Holy Prophet. Thus, it is that in the narration of the histories of previous prophets and the destruction of their opponents, there is a prophecy of what will transpire with the Holy Prophet and about the destruction of his opposition. By فِى هَـٰذِهِ is meant either this surah or the narration of these histories.

11-121 And say to those who believe not: Act according to your power, surely we too are acting;^a

وَقُل لِّلَّذِينَ لَا يُؤْمِنُونَ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنَّا عَـٰمِلُونَ (۱۲۱)

11-121a: This goes to show that a positive outcome cannot just be achieved by relying only on faith, words or prayers and the secret of success is in action as stated here: ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنَّا عَـٰمِلُونَ (Act according to your power, surely we too are acting). It is actions which determine the destiny of man, and it is actions which create life in a nation. By abandoning actions, the Muslim nation has reached a lifeless condition. If they are resurrected, it will be by springing into action.

11-122 And wait, surely we are waiting (also).

وَٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ(۱۲۲)

11-123 And Allah’s is the unseen in the heavens and the earth, and to Him the whole affair will be returned. So serve Him and put thy trust in Him. And thy Lord is not heedless of what you do.

وَلِلَّهِ غَيْبُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلْأَمْرُ كُلُّهُۥ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ (۱۲۳)

11-96 And certainly We sent Moses with Our signs and a clear authority,

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَا وَسُلْطَـٰنٍۢ مُّبِينٍ (۹۶)

11-97 To Pharaoh and his chiefs, but they followed the bidding of Pharaoh; and Pharaoh’s bidding was not right-directing.

إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱتَّبَعُوٓا۟ أَمْرَ فِرْعَوْنَ ۖ وَمَآ أَمْرُ فِرْعَوْنَ بِرَشِيدٍۢ (۹۷)

11-98 He will lead his people on the day of Resurrection, and bring them down to the Fire. And evil the place to which they are brought!^a

يَقْدُمُ قَوْمَهُۥ يَوْمَ ٱلْقِيَـٰمَةِ فَأَوْرَدَهُمُ ٱلنَّارَ ۖ وَبِئْسَ ٱلْوِرْدُ ٱلْمَوْرُودُ (۹۸)

11-98a: أَوْرَد –  دُرُودis arriving at water and is also used for arriving at some other thing. Here, and elsewhere in the Quran, أَوْرَد is used in the context of fire, that is instead of water they will find fire (R). The use of وَرَد is only for arriving but before entering it, as in وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ (And when he came to the water at Midian) (28:23). When a person has reached a town but has not yet entered it, it is described as وَرَدَ بَلَدَ کذا . However, according to some وَرَدَ can be used regardless of whether a person has just reached or entered. According to Jauhari ورود is used for a group reaching a place but before they have entered (LA). وِرۡد are those people or camels who reach the water. The watering place is called وِرۡد and وِرۡد is also the repeated recitation of a portion of the Quran (LA). The meaning of وَارِد  is a person who goes in advance to bring water, as in فَأَرْسَلُوا۟ وَارِدَهُمْ (and they sent their water-drawer) (12:19) (R).

11-99 And they are overtaken by a curse in this (world), and on the day of Resurrection. Evil the gift which shall be given!^a

وَأُتْبِعُوا۟ فِى هَـٰذِهِۦ لَعْنَةًۭ وَيَوْمَ ٱلْقِيَـٰمَةِ ۚ بِئْسَ ٱلرِّفْدُ ٱلْمَرْفُودُ (۹۹)

11-99a:  رفد – رِفۡد is a gift, and رَفۡدٌ is gave a gift (R).

11-100 This is an account of the towns which We relate to thee. Of them are some that stand and (others) mown down.

ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْقُرَىٰ نَقُصُّهُۥ عَلَيْكَ ۖ مِنْهَا قَآئِمٌۭ وَحَصِيدٌۭ (۱۰۰)

11-101 And We wronged them not but they wronged themselves. And their gods whom they called upon besides Allah availed them naught when the decree of thy Lord came to pass. And they added to them naught but ruin.^a

وَمَا ظَلَمْنَـٰهُمْ وَلَـٰكِن ظَلَمُوٓا۟ أَنفُسَهُمْ ۖ فَمَآ أَغْنَتْ عَنْهُمْ ءَالِهَتُهُمُ ٱلَّتِى يَدْعُونَ مِن دُونِ ٱللَّهِ مِن شَىْءٍۢ لَّمَّا جَآءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍۢ (۱۰۱)

11:101a: تَتْبِيبٍۢ – تَبّ and تیاب means to perish or to stay in a loss, as in تَبَّتْ يَدَآ أَبِى لَهَبٍۢ (Abu Lahab’s hands will perish) (111:1) and وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِى تَبَابٍۢ (And the plot of Pharaoh ended in naught but ruin) (40:37)

11-102 And such is the punishment of thy Lord, when He punishes the towns while they are iniquitous. Surely His punishment is painful, severe.

وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَآ أَخَذَ ٱلْقُرَىٰ وَهِىَ ظَـٰلِمَةٌ ۚ إِنَّ أَخْذَهُۥٓ أَلِيمٌۭ شَدِيدٌ (۱۰۲)

11-103 Surely there is a sign in this for him who fears the chastisement of the Hereafter. That is a day on which people will be gathered together, and that is a day to be witnessed.

إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّمَنْ خَافَ عَذَابَ ٱلْـَٔاخِرَةِ ۚ ذَٰلِكَ يَوْمٌۭ مَّجْمُوعٌۭ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوْمٌۭ مَّشْهُودٌۭ (۱۰۳)

11-103a: مَّشْهُود – The meaning of شہود is to be present, and مشھود here is in the meaning of شاھد that is it will definitely be witnessed or that it will definitely come (R).

11-104 And We delay it not but for an appointed term.

وَمَا نُؤَخِّرُهُۥٓ إِلَّا لِأَجَلٍۢ مَّعْدُودٍۢ (۱۰۴)

11-105 On the day when it comes, no soul will speak except by His permission; so (some) of them will be unhappy and (others) happy.^a

يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِۦ ۚ فَمِنْهُمْ شَقِىٌّۭ وَسَعِيدٌۭ (۱۰۵)

11-105a: شَقِىٌّۭ andسَعِيدٌۭ  – شَقَاوۃ is the opposite of سعادۃ.  سَعۡد and سَعَادۃ is Divine assistance rendered to a person in attaining anything good. شَقَاوۃ and سَعَادۃ can be worldly or pertaining to the Hereafter. The greatest سَعَادۃ is Paradise (R) or سَعۡد is یُمن that is a blessing.

Here the division between شَقِىٌّۭ andسَعِيدٌۭ  is that those who enter paradise are سَعِيدٌۭ   and those who enter hell are شَقِىٌّۭ.

11-106 Then as for those who are unhappy, they will be in the Fire; for them therein will be sighing and groaning —

فَأَمَّا ٱلَّذِينَ شَقُوا۟ فَفِى ٱلنَّارِ لَهُمْ فِيهَا زَفِيرٌۭ وَشَهِيقٌ (۱۰۶)

11-106a: زَفِيرٌۭ وَشَهِيقٌ: زَفِيرٌ is to inhale deeply until the rib cage is fully extended and شَهِيقٌ is the exhaling۔ جَبَلٌ شاھِقٌ is a high mountain and شَهِيقٌ is derived from it (R). Both the words are used in connection with hell, as in سَمِعُوا۟ لَهَا شَهِيقًۭا (hear a loud moaning) (67:7) and سَمِعُوا۟ لَهَا تَغَيُّظًۭا وَزَفِيرًۭا (they will hear its raging and roaring) (25:12). Lisan al-Arab states that the first part of the bray of a donkey is زَفِير and the last part is شَهِيق because زَفِير is to inhale and شَهِيق is to exhale. A derivative meaning from this of زَفِير is that a person’s breast is full of sorrow to which he then gives vent.

11-107 Abiding therein so long as the heavens and the earth endure, except as thy Lord please. Surely thy Lord is Doer of what He intends.

خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌۭ لِّمَا يُرِيدُ (۱۰۷)

11-108 And as for those who are made happy, they will be in the Garden abiding therein so long as the heavens and the earth endure, except as thy Lord please — a gift never to be cut off.^a

وَأَمَّا ٱلَّذِينَ سُعِدُوا۟ فَفِى ٱلْجَنَّةِ خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۖ عَطَآءً غَيْرَ مَجْذُوذٍۢ(۱۰۸)

11-108a: مَجْذُوذٍۢ – The meaning of جَذّ is to break a thing and to destroy it, as in فَجَعَلَهُمْ جُذَٰذًا (So he broke them into pieces) (21:58). The meaning of غَيْرَ مَجْذُوذٍۢ is غیر مَقۡطُوعٍ عنہم that is it will never be cut off from them (R).

There is a clear difference here between abiding in paradise and hell. The term إِلَّا مَا شَآءَ (except as thy Lord pleases) appears in both cases but is followed in the case of hell by surely thy Lord is Doer of what He intends, that is if He intends, He can take them out of Hell, and in the case of paradise it is followed by a gift never to be cut off, that is no one will be taken out of paradise. This difference clearly indicates that hell does not have the permanency that paradise has. This draws our attention to the question whether the inmates of hell will ever be taken out of hell. Ibn Jarir has put forward four interpretations in explaining verse 11:107.

The first interpretation is that the exception granted in إِلَّا مَا شَآءَ رَبُّكَ (except as thy Lord pleases) is for inmates who believed in One God. Thus, all inmates of hell will forever stay in hell except those sinful inmates who believed during their life that there is One God.

The second interpretation is that the exception granted in إِلَّا مَا شَآءَ رَبُّكَ (except as thy Lord pleases) is for the prohibition of sinful monotheists from entering hell, that is all sinful souls will enter the fire but not so the monotheists.

The third interpretation is that إِلَّا مَا شَآءَ رَبُّكَ (except as thy Lord pleases) is a general exemption applicable to all inmates of hell, that is all sinful souls will be ultimately taken out of hell.

The fourth interpretation is that Allah has not communicated His will. He may increase or decrease the punishment as He desires.

The second of these interpretations is patently incorrect because the entry into fire of transgressing believers is clearly established from Quranic verses and hadiths. The part of the fourth explanation which states that the exception means that if God desires, He may increase the punishment of the people of the fire is on the face of it unsound because the exception is from being subjected to everlasting punishment and there can be no question about increasing or decreasing something that is everlasting. The only exception to an everlasting punishment can be to take the inmates out of hell. Thus, the only interpretations left to consider are the first and third one. A discussion of the first interpretation is taken next.

Quran makes no distinction in the everlasting punishment for believing and disbelieving sinners: According to Jamhur, disobedient but believing inmates of fire will be taken out from the fire. The Mutazilites and Khawarij disagree. According to them, those who enter the fire will forever stay in it. Jamhur’s opinion is based on those ahadith that deal with intercession. However, the question is whether the Quran has made any distinction between the punishment for disobedient believers and disbelievers. This can be readily answered. Anyone who has read the Quran can see for himself that the Quran does not makes this distinction and has prescribed the same abiding punishment for both. It has not only stated that hell is the abode for all evildoers, without making any distinction whether one does evil after believing or while being a disbeliever, but states clearly that disobedience of Allah’s commands, by which is meant those who claim to be believers, will be consigned to abasing chastisement by the fire. For example, take the verse that follows the laws of inheritance and which very clearly addresses Muslims who disobey these laws of inheritance and states: وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَـٰلِدًۭا فِيهَا وَلَهُۥ عَذَابٌۭ مُّهِينٌۭ (And whoever disobeys Allah and His Messenger and goes beyond His limits, He will make him enter fire to abide in it, and for him is an abasing chastisement) (4:14). In other places in the Quran as well, the punishment for the disobedience of His Messenger is described in similar words and the word ابدا has been added to it, as in: وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ أَبَدًا (whoever disobeys Allah and His Messenger, surely for him is the Fire of hell, to abide therein for ages) (72:23). Excluding the disobeying believers from the category of whoever disobeys is patently against the wording of the Quran. So as far as the words خلود and ابدا are concerned, they are equally applicable to a transgressing monotheist and a disbeliever and if there is an exception for the one, then there is also an exception for the other. If there had been any authentic hadith of the Holy Prophet in which he had said that the exception granted in إِلَّا مَا شَآءَ رَبُّكَ is only for the monotheists, then that would have been an acceptable testament. However, a statement from any person from the generation that followed the Holy Prophet or the one that came after cannot be accepted as proof. Furthermore, in another place the Quran mentions the disbelievers who do not accept Islam and states: قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ (Allah will say: The Fire is your abode – you shall abide therein, except as Allah please) (6:128). The exception here is stated here in favor of the disbelievers, that is they can be taken out of the everlasting punishment. There remains the hadith regarding intercession and that is discussed later on.

Testimony that hell will cease to exist: There is only one explanation which is left and in support of which there is not only the statements of the Companions but also the hadith about intercession. Among the statements of the Companions, there is a saying of Ibn Abbas that the fire will consume the denizens of hell, and there is a saying of Ibn Masud:لیاتتِینَّ علیٰ جہنم زمان تُخۡفَقُ ابوابُھا لَیۡس فیھا احدٌ و ذلك بعد ما یَلۡبَثُونَ فیھا اَحۡقابا   (A time will come when the doors of hell will be knocked but there will be no one in it, and this will happen after those who had resided in it had lived there for aeons). Both these sayings are cited in Ibn Jarir. Another citation there is by Shobi which states: جہنم اَسۡرَعُ  الدَّارین عِمۡراناً و اَسۡرَ عُہما خراباً (The house of hell is the quicker to construct out of the two houses and in terms of being deserted will also be the earliest to be deserted). In the explanation of this verse in Tafsir Fatah ul Bayan, Shobi cites Munadi al Kabir whose summary is as follows: The punishment of the disbelievers will be to abide in hell forever; apart from this, the rest of the statements are subject to interpretation. For example, the statement of Sheikh Mohyuddin Ibn Arabi that the chastisement of the people in hell will last for a time, but then their nature will adapt to it and for this reason, they will even begin to derive pleasure from it. Another opinion is that fulfilling the promise of punishment is a commendable affair but an admonition that is not followed by chastisement is not. In fact, going beyond the promised punishment is a commendable affair. He has further written that there is a group that believes that hell will ultimately be destroyed because Allah has decreed a time for it and when it reaches that time, it will be destroyed. It is then stated that Sheih ul Islam Ibn Taymiyya has collected statements of Companions, and from a party of second generation Muslims (Tabbaiin) that hell will ultimately be destroyed, and Ibn Qayyim has supported this view. However, Jamhur claims this belief to be obsolete and says that it is only the disobedient believers who will be taken out of hell and not the disbelievers. After reproducing these statements, Fatah al Bayan goes on to cite statements favorable to the other point of view that hell is only transitory by first giving a statement by Umar which states:

لو لَبِثَ اھلُ النارِ فی النار کقدرِ رَمۡلٍ عَلِجٍ لکان لہم علی ذٰلك یومٌ یُخۡرجون فیهِ    (Even if the dwellers of hell stay in hell for as many years as the grains in heaps of sand, a day will come when they will be taken out of it) and has termed its transmitters trustworthy. There is a saying also of Abu Hurairah: سیاتی علی جہنم زمانٌ لا یبقَی فیھا احدٌ (A time will come when there will be no one in hell). Fatah ul Bayan then goes on to reproduce the statement of Ibn Masud already cited above and of Ibn Umar, and the statement of Ibn al Aas: لیأتِیَنَّ علیٰ جہنم یوم تُصۡفَقُ فیھا ابوابُھا لَیۡس فیھا احدٌ (A time will come when the doors of hell will be closed, and no one will remain in it). It is further stated in this book that there are other statements from the Companions that have been narrated by previous writers just like the statements of Ibn Umar, Abu Hurairah, and Ibn Masud, and include statements by for example Ibn Abbas, Ibn Umar, Jabar and Abi Saeed. There are also similar statements from the second-generation Muslims as well. Finally, Fatah ul Bayan concludes that this proves the credibility of what Ibn Taymiyya and Ibn Qayyim have stated and proves the weakness of the views of Ibn Hajar and Munadi. This is in fact true because the view that only the disobedient believers will be taken out of hell and the disbelievers will stay in hell is in no way tenable in light of the statements by the Companions. The statements that the doors of hell will be closed, there will be nobody left in hell, that all will be taken out from it, shows clearly that the chastisement of hell is not infinite.

The hadith of intercession also supports this conclusion. An authentic hadith states: شَفَعَت الملا ئکةُ و شَفَع النّبیّون و شَفَع المومنونَ و لم یَبۡقَ اِلَّا ارحمُ الراحمین فَیَقۡبِضُ قَبۡضةً من النَّار فَیُخۡرج منہا قوماً لم یعملوا خیراً قَطُّ  (Allah will say the angels have interceded, the prophets have interceded, and the believers have interceded, and now the Most Merciful of the merciful is left. He will take a handful from the dwellers of hell and will take these people out who had never done anything good) (Muslim). This hadith clearly shows that there is first three types of intercession, namely of angels, prophets, and believers. It is obvious that the intercession by the believers is very limited and is for those with a relationship with the intercessor, beyond that is a broader intercession by the prophets which is for their followers. After that is the intercession of the angels whose sphere of intercession is even greater and is for all those who did good deeds. Finally, ارحمُ الراحمین (the Most Merciful of the Merciful) will take out from hell a people that had no connection with a believer, nor with a prophet, nor with the motivators of goodness, that is the angels, and hence there is no goodness associated with them. Now, there can be no one left outside the handful of God: وَٱلْأَرْضُ جَمِيعًۭا قَبْضَتُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ وَٱلسَّمَـٰوَٰتُ مَطْوِيَّـٰتٌۢ بِيَمِينِهِۦ ۚ(and the whole earth will be in His grip on the day of Resurrection and the heavens rolled up in His right hand) (39:67).

In the light of the above narration, a discussion about خلود and ابد is futile because the خلود and ابد for the sinful Muslims and the disbelievers is the same. There is no difference for the two and whatever can create an exception for the one can also create an exception for the other. For the meaning of خلود see 2-25b where it is shown that it does not necessarily mean eternity but means abiding a long period. As far as the word ابد is concerned, Al-Mufradat states in the meaning of تَبَّدَ الشَّئُ that it is و یُعَبَّرُ بَهٖ عَمَّا یَبۡقیٰ مُدَّۃً طَوِیۡلَةً (it is taken to mean a thing that will abide for a long time). Further, in the Arabic language, ابد has a plural اٰباد and if its meaning had been eternity then it could not have a plural. In addition, it has an intensive form اَبَدُ – اَبَدٍ – ابِیدٍ and if its meaning had been only limitless time and eternity then it could not have an intensive form. Imam Raghib states that the fact is that there should not have been a plural of ابد as it is inconceivable that one ابد can be joined with another ابد but the plural اٰباد is used and this is because sometimes ابد is taken to be a specified period and اٰباد is made its plural even though nothing can be said to be a part of a limitless period. This is similar to the situation in which a generic noun is sometimes appropriated for chosen individuals and the dual and plural forms are then created for it, The crux of this explanation is that the word ابد can be used for a specified long period of time as well as for a limitless period of time. Even if it is taken to mean a limitless time, the exception created by إِلَّا مَا شَآءَ رَبُّكَ (except as thy Lord pleases) allows the dwellers of hell to be taken out of eternal punishment and this is further substantiated from another place in the Quran where it is stated: لَّـٰبِثِينَ فِيهَآ أَحْقَابًۭا (Living therein for long years) (78:23). This clearly shows that the ابد of hell is a limited time in contrast with the ابد of heaven for which no word is used which is spoken only for a limited period such as the word أَحْقَاب which is the plural of حقبة . Further the everlasting nature of heaven has been made clear by certifying its ابدیت with عَطَآءً غَيْرَ مَجْذُوذٍۢ (a gift never to be cut off). This shows that the blessings of heaven are eternal.

11-109 So be not thou in doubt as to that which these worship. They worship only as their fathers worshipped before. And surely We shall pay them in full their due undiminished.

فَلَا تَكُ فِى مِرْيَةٍۢ مِّمَّا يَعْبُدُ هَـٰٓؤُلَآءِ ۚ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ ءَابَآؤُهُم مِّن قَبْلُ ۚ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوصٍۢ (۱۰۹)

11-84 And to Midian (We sent) their brother Shu‘aib. He said: O my people, serve Allah, you have no other god save Him. And give not short measure and weight. I see you in prosperity, and I fear for you the chastisement of an all-encompassing day:^a

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًۭا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ وَلَا تَنقُصُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ ۚ إِنِّىٓ أَرَىٰكُم بِخَيْرٍۢ وَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍۢ مُّحِيطٍۢ (۸۴)

11-84a: خیر – It is something that everyone desires, and its opposite is شر . A thing can also be called خیر when compared to another thing, as for example having مال کثیر (great wealth) may be called خیر . The purport here is worldly blessings or a state of ease. 

For an explanation of the rest of the terms in this verse see7:85b. 

11-85 And, O my people, give full measure and weight justly, and defraud not men of their things, and act not corruptly in the land, making mischief:

وَيَـٰقَوْمِ أَوْفُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ (۸۵)

11-86 What remains with Allah is better for you, if you are believers. And I am not a keeper over you.^a

بَقِيَّتُ ٱللَّهِ خَيْرٌۭ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍۢ (۸۶)

11-86a: بَقِيَّتُ ٱللَّهِ – بقاء is for something to stay firmly in its former condition. The only everlasting and unchanging Being is that of Allah and the continuance or بقا of everything else is dependent on Him. This is also the case with the denizens of paradise. ٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ (the ever abiding good works) (18:46) are those good works whose reward keeps on giving even after a person has gone, and this is also the purport of بَقِيَّتُ ٱللَّهِ where بقاء is annexed with ٱللَّهِ (R). It has also been interpreted to mean obedience to Allah or the sustenance from Allah (IJ). 

11-87 They said: O Shu‘aib, does thy prayer enjoin thee that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property? Forsooth thou art the forbearing, the right-directing one!^a

 قَالُوا۟ يَـٰشُعَيْبُ أَصَلَوٰتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءَابَآؤُنَآ أَوْ أَن نَّفْعَلَ فِىٓ أَمْوَٰلِنَا مَا نَشَـٰٓؤُا۟ ۖ إِنَّكَ لَأَنتَ ٱلْحَلِيمُ ٱلرَّشِيدُ (۸۷)

11-87: Apparently the meaning of what they said seems to be that if you want to pray, keep on praying why do you interfere in our matters; we worship in our own manner like our forefathers used to; as to property, it belongs to us and we will do with it as we want and give less or more as we want. Some have said that that their calling Shuaib forbearing, the right-directing one is by way of cynicism, that is you presume to be forbearing and right directing but most probably they were convinced of Shuaib’s forbearance and that he was right directing.

11-88 He said: O my people, see you if I have a clear proof from my Lord and He has given me a goodly sustenance from Himself. And I desire not to act in opposition to you, in that which I forbid you. I desire nothing but reform, so far as I am able. And with none but Allah is the direction of my affair to a right issue. In Him I trust and to Him I turn.^a

 قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّى وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًۭا ۚ وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَـٰحَ مَا ٱسْتَطَعْتُ ۚ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ (۸۸)

11-88a: رزق حسن – By رِزْقًا حَسَنًۭا what is meant here is prophethood and wisdom (RM) because that is the sustenance that is specifically given to prophets. In response to their statement of no interference in their affairs, Shuaib’s response is that he wants to reform them and what he is proposing for them is what he is practicing himself and this shows that he considers these changes as beneficial.

11-89 And, O my people, let not opposition to me make you guilty so that there may befall you the like of that which befell the people of Noah, or the people of Hud, or the people of Salih. Nor are the people of Lot far off from you.^a

وَيَـٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىٓ أَن يُصِيبَكُم مِّثْلُ مَآ أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَـٰلِحٍۢ ۚ وَمَا قَوْمُ لُوطٍۢ مِّنكُم بِبَعِيدٍۢ (۸۹)

11-89a: It is very clearly stated here that the punishment for the people of Noah is like the punishment inflicted on the people of Hud, Salih, and Lot. This shows that the punishment inflicted by the flood of Noah was only for the nation of Noah and not for the whole world. Wherever in the Quran there is a narration of the people of Noah, the narration is very similar to the narration of the people of other prophets.

11-90 And ask forgiveness of your Lord, then turn to Him. Surely my Lord is Merciful, Loving-kind.^a

وَٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى رَحِيمٌۭ وَدُودٌۭ (۹۰)

11-90a:  وَدُودٌۭ – For وُدّ see 2-105a. It is to love a thing and more than that to have a desire for it to happen. وَدُودٌۭ  is a person who has affection for humanity that is consideration for people and their protection is also included in it; or also included in the description of وَدُودٌۭ  is that Allah keeps on bringing such nations that love Him and He loves them (R).

11-91 They said: O Shu‘aib, we understand not much of what thou sayest and surely we see thee to be weak among us. And were it not for thy family, we would surely stone thee, and thou art not mighty against us.^a

قَالُوا۟ يَـٰشُعَيْبُ مَا نَفْقَهُ كَثِيرًۭا مِّمَّا تَقُولُ وَإِنَّا لَنَرَىٰكَ فِينَا ضَعِيفًۭا ۖ وَلَوْلَا رَهْطُكَ لَرَجَمْنَـٰكَ ۖ وَمَآ أَنتَ عَلَيْنَا بِعَزِيزٍۢ (۹۱)

11-91a: رَهْطُ – The رَهْطُ of a person is his nation or tribe. It also manifests that the number is three or from seven to ten (LA).

The story about Shuaib’s blindness: The teachings of prophets is so simple that even ordinary persons can understand it. Hence their saying that they did not understand him is tantamount to their stating that we do not care about what you are saying because you are not a powerful person among us so that we should listen to you. This is what is meant by ضَعِيفًۭ. The meaning of ضَعِيفًۭ as blind, attributed to Ibn Abbas is not correct because prophets are free from such defects. The statement here is that we see thee to be weak among us, by which is meant that compared to us you are weak. If the meaning of ضَعِيفًۭ is taken to be blind, then not only is the literal meaning of the word incorrect, but the sentence becomes meaningless because finding someone blind among them does not make sense.

11-92 He said: O my people, is my family more esteemed by you than Allah? And you neglect Him as a thing cast behind your backs! Surely my Lord encompasses what you do.

قَالَ يَـٰقَوْمِ أَرَهْطِىٓ أَعَزُّ عَلَيْكُم مِّنَ ٱللَّهِ وَٱتَّخَذْتُمُوهُ وَرَآءَكُمْ ظِهْرِيًّا ۖ إِنَّ رَبِّى بِمَا تَعْمَلُونَ مُحِيطٌۭ (۹۲)

11-92a:   ظِهْرِيًّ – ظَھۡر means back and ظِهْرِيًّ means an animal that is prepared for riding and also something that is thrown at the back (R). This last meaning is what is meant here.

11-93 And, O my people, act according to your ability, I too am acting. You will come to know soon who it is on whom will light the punishment that will disgrace him, and who it is that is a liar. And watch, surely I too am watching with you.

وَيَـٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَـٰمِلٌۭ ۖ سَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌۭ يُخْزِيهِ وَمَنْ هُوَ كَـٰذِبٌۭ ۖ وَٱرْتَقِبُوٓا۟ إِنِّى مَعَكُمْ رَقِيبٌۭ (۹۳)

11-94 And when Our decree came to pass, We delivered Shu‘aib and those who believed with him by mercy from Us. And the cry overtook those who were iniquitous, so they were motionless bodies in their abodes,

وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًۭا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍۢ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَـٰرِهِمْ جَـٰثِمِينَ (۹۴)

11-95 As though they had never dwelt in them. So away with Midian, just as Thamud perished!

كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَا بُعْدًۭا لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ (۹۵)

11-69 And certainly Our messengers came to Abraham with good news. They said: Peace! Peace! said he. And he made no delay in bringing a roasted calf.

وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوا۟ سَلَـٰمًۭا ۖ قَالَ سَلَـٰمٌۭ ۖ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍۢ  (۶۹)

11-69a: حَنِيذٍۢ  – It means roasted between two (hot) stones and this is done so that the juices drain out (R).

The real purport here is not a narration about Abraham but that of Lot. Since the messengers who brought the news of the destruction of Lot’s nation also brought the glad tidings for Abraham, the Quran here and elsewhere where the Quran mentions the punishment of Lot’s nation has begun the narrative with the glad tidings of the birth of a son to Abraham. The indication in pairing these two incidents is that Allah does not desire to destroy people but to the contrary blesses them with great prizes. However, when a nation goes beyond limits in evil deeds, it becomes necessary to destroy the nation to save humanity at large. So, Abraham was granted the magnificent good news before the punishment of Lot’s nation, and it is conveyed that if a nation is being destroyed then it is from Abraham’s seed that another nation will be raised.

Were the messengers angels or humans: Who are these messengers? They disclose their purpose for coming as إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمِ لُوطٍۢ (We have been sent to Lot’s people) (11:70). In the traditions about this subject, it is stated that they were angels, and their number is variously given from three to eleven. Some traditions name the angles as Gabriel, Michael and Israel. In Section 18 of Genesis, the Bible too states these were three angels who appeared in the form of humans. However, all the events that are narrated in the Bible show them as humans. For example, Abraham extending them hospitality, their partaking of his hospitality and Abraham accompanying them to show them the way, etcetera. It is further mentioned in the Bible that they gave him the glad tidings of a son and then departed for Sodom, the habitation where Lot lived.

The Quran does not mention anywhere clearly that they were angels but does state that when Abraham brought them food, they did not eat. However, all their other actions resembled humans and there can be many reasons for not partaking of Abrham’s food. It is possible that the reason they did not eat was that they were not hungry or were fasting. There is no hadith of the Holy Prophet which shows that they were angles. As for their giving Abrahm the news of a son, there is nothing strange that there were some pious people of the time to whom Allah gave this glad tiding and they mentioned it to Abraham. Allah had previously communicated to Abraham that he would have a son, but that prophecy had been fulfilled by the birth of Ishmael. So it is possible that Abraham thought that he would not have any more children and Allah communicated to him through another source that he would have a son from Sarah as well.

In fact these messengers were sent for Lot’s nation, a people who were evil and indulged in unnatural acts of homosexuality. The purpose of sending them there appears to be to furnish a final testimony against them in the following manner. They had been indulging in unnatural acts between themselves but now they tried to violate the guests, who considered these acts reprehensible and whose honor it was incumbent on them to protect. This ignited Allah’s wrath against them. If the messengers were angels through whom Allah conveys His messages to humans then it should have happened in the way Allah has disclosed Himself: أَوْ يُرْسِلَ رَسُولًۭا فَيُوحِىَ بِإِذْنِهِۦ مَا يَشَآءُ ۚ(or by sending a messenger and revealing by His permission what he pleases) (42:51). Divine revelation and the coming of an angel do not take place in the manner indicated here. In Divine revelation a person is transposed into a spiritual world. When Gabriel brought revelation to the Holy Prophet, those around him were unable to see him or hear the revelation he was bringing even though the Holy Prophet received the most excellent and glorious revelation. So, the revelation to Abrahma and Lot could only be in the same manner that the Holy Prophet received revelation. Since these events do not have the same coloring, it has to be admitted that the messengers were some righteous persons who were sent to the nation of Lot as a sign and it is in this respect that the term messenger has been used for them. There is a parallel with the story of Salih where it is stated about the she-camel that was sent: إِنَّا مُرْسِلُوا۟ ٱلنَّاقَةِ فِتْنَةًۭ لَّهُم (Surely We are going to send the she-camel as a trial for them) (54:27).

Abraham’s hospitality: Abraham’s response in quickly bringing a roasted calf shows the kind of hospitality that perfects the good manners of a host. Abraham did not enquire from his guests whether they would like to eat, but straight away presents them with the best nutritional food available with him. The lesson taught here is that even such an enquiry is an imperfection in hospitality. Abraham put in so much effort, even though in the end, his guests did not eat the food. This incident is narrated to convey that whatever affable disposition was possessed by any prophet was also possessed by the Holy Prophet in its most excellent form. The attention drawn to certain manners and morals of specific prophets is for this purpose.

The use of the greeting سلام by both parties is to show that to hail each other with the salutation of peace has always been the way to greet each other. Even for a nation that knows no other way to greet except Good Morning and Good Evening, in their sacred scripture Jesus greets his disciples with peace. “Jesus met them, saying: All hail” (Matthew 28:9).

11-70 But when he saw that their hands reached not to it, he mistrusted them and conceived fear of them. They said: Fear not; we have been sent to Lot’s people.^a

 فَلَمَّا رَءَآ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةًۭ ۚ قَالُوا۟ لَا تَخَفْ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمِ لُوطٍۢ (۷۰)

11-70a: نَكِر – اَنۡکِرۡتُ and نَکَرۡتُ have the same meaning. انکار عرفان is the opposite of to recognize, that is a stranger, and نَکِرَ ھم is used in this sense (R). The reason for this is that according to the prevalent culture of the time if someone came as a guest and did not eat, the presumption was that he had come with ill intentions.

أَوْجَسَ – وَجۡس صَوت means concealed, that is a voice that cannot be heard. اِیجاس is to feel something in your heart (R).

In accordance with the custom of the time, Abraham interpreted the non-partaking of food by his guests as meaning that they had some ill intention. Hence, he felt fear in his heart. They answered this by saying that in fact there was good news for him, and if there is any bad news they have brought, it for the nation of Lot.

11-71 And his wife was standing (by), so she wondered. Then We gave her the good news of Isaac, and beyond Isaac, of Jacob.^a

وَٱمْرَأَتُهُۥ قَآئِمَةٌۭ فَضَحِكَتْ فَبَشَّرْنَـٰهَا بِإِسْحَـٰقَ وَمِن وَرَآءِ إِسْحَـٰقَ يَعْقُوبَ (۷۱)

11-71a: ضَحِكَتْ – ضِحۡك is an expression of joy on the face and a smile that exposes the teeth which is the product of happiness in the heart. Metaphorically, it is also used for a derisive or jeering look, as in وَكُنتُم مِّنْهُمْ تَضْحَكُونَ (and you used to laugh at them) (23:110) and إِذَا هُم مِّنْهَا يَضْحَكُونَ (they laughed at them) (43:47). It is also used in the sense of just happiness, as in مُّسْفِرَةٌۭ  ضَاحِكَةٌۭ (bright, laughing) (80:38 and 39) and فَلْيَضْحَكُوا۟ قَلِيلًۭا (Then let them laugh a little) (9:82). It s also used for a look of amazement (R).

وَرَآءِ – Its root is وری and it is used both for at the back and in the front. Thus, it is a thing concealed, whether in the front or behind (T). So, the meaning of مِن وَرَآءِ إِسْحَـٰقَ will be in front of Isaac, that is in the next generation or the child of Isaac. Thus, the glad tiding is not only for the birth of a son but also the birth of a nation and hence it is conveyed that this son will have a son. According to Taj ul Arus, الوراء ایضاً ولد الولد  , that is the son of a son is also called وَرَآءِ . This is also the meaning attributed to Ibn Abbas (IJ). 

It is conveyed in ٱمْرَأَتُهُۥ قَآئِمَةٌۭ  that Abraham’s wife was also busy in serving the guests and if by her ضِحۡك is taken that she laughed or was happy, then it could be because she felt reassured that the guests had not brought any bad news for them but for the nation of Lot. This happiness is not about the birth of Isaac because that news is conveyed later. If ضِحۡك is taken to be amazement, then the amazement is because even though both husband and wife had made so much effort in their service, but they still did not eat the food.

11-72 She said: O wonder! Shall I bear a son when I am an extremely old woman, and this my husband an extremely old man? This is a wonderful thing indeed!^a

قَالَتْ يَـٰوَيْلَتَىٰٓ ءَأَلِدُ وَأَنَا۠ عَجُوزٌۭ وَهَـٰذَا بَعْلِى شَيْخًا ۖ إِنَّ هَـٰذَا لَشَىْءٌ عَجِيبٌۭ (۷۲)

11-72a: يَـٰوَيْلَتَىٰٓ – The literal meaning of وَیۡل is woe, but the expression يَـٰوَيْلَتَىٰٓ is used by Arabs also at times of amazement (IJ).

11-73 They said: Wonderest thou at Allah’s commandment? The mercy of Allah and His blessings on you, O people of the house! Surely He is Praised, Glorious.

قَالُوٓا۟ أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ ۖ رَحْمَتُ ٱللَّهِ وَبَرَكَـٰتُهُۥ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ ۚ إِنَّهُۥ حَمِيدٌۭ مَّجِيدٌۭ (۷۳)

11-74 So when fear departed from Abraham and good news came to him, he began to plead with Us for Lot’s people.^a

فَلَمَّا ذَهَبَ عَنْ إِبْرَٰهِيمَ ٱلرَّوْعُ وَجَآءَتْهُ ٱلْبُشْرَىٰ يُجَـٰدِلُنَا فِى قَوْمِ لُوطٍ (۷۴)

11-74a: روع  – رُوۡع means heart. A hadith states: اِنَّ رُوحُ الۡقُدُسِ نَفَثَ رُوۡعی (The Holy Spirit cast it in my heart), and رُوۡع is that thing which when cast into the heart strikes fear in it (R). A statement in the hadith is: اللّٰہم امن روۡعاتی and رَوۡعات is the plural form of رَوۡعة that is once the fear (LA).

يُجَـٰدِلُنَا فِى قَوْمِ لُوطٍ that is when Abraham received the new of the chastisement of Lot’s nation, he prayed to Allah for it to be averted. It is called مجادلہ because the Divine intention had become manifest.

11-75 Surely Abraham was forbearing, tender-hearted, oft-returning (to Allah).

إِنَّ إِبْرَٰهِيمَ لَحَلِيمٌ أَوَّٰهٌۭ مُّنِيبٌۭ (۷۵)

11-75a: مُنِيب  –  نَوۡب means oft-returning, and نائبة is misfortune or calamity because they keep coming repeatedly. انابة is to turn to Allah repeatedly with sincerity and seeking forgiveness, as in خَرَّ رَاكِعًۭا وَأَنَابَ  (he fell down bowing and turned (to God)) (38:24); وَأَنِيبُوٓا۟ إِلَىٰ رَبِّكُمْ (And turn to your Lord) (39:54); مُنِيبِينَ إِلَيْهِ (Turning to Him) (30:31).

11-76 O Abraham, cease from this. Surely the decree of thy Lord has gone forth and there must come to them a chastisement that cannot be averted.

 يَـٰٓإِبْرَٰهِيمُ أَعْرِضْ عَنْ هَـٰذَآ ۖ إِنَّهُۥ قَدْ جَآءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ ءَاتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍۢ (۷۶)

11-77 And when Our messengers came to Lot, he was grieved for them, and he was unable to protect them, and said: This is a distressful day!

وَلَمَّا جَآءَتْ رُسُلُنَا لُوطًۭا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًۭا وَقَالَ هَـٰذَا يَوْمٌ عَصِيبٌۭ (۷۷) 

11-77a: سِىٓءَ بِهِمْ – سُوۡء is that which causes a person grief or sorrow (R). Hence, سِىٓءَ بِهِمْ means he felt sorrowful on their account.

ضَاقَ بِهِمْ ذَرْعًۭا – ذِراع is the arm from the elbow to the tip of the middle finger, as in ذَرْعُهَا سَبْعُونَ ذِرَاعًۭا فَٱسْلُكُوهُ (Chain the length of which is seventy cubits) (69:32). Just as ید metaphorically means strength, similarly ذَرۡع also means strength. The meaning of ضاقَ بِالۡامۡرِ ذَرۡعُه‘ is that his strength in the matter was weak (LA).

عَصِيبٌۭ – عَصَب means tendon. عَصۡب is used for everything hard and strong and عصیب means hard (R).

When Allah’s messengers came to Lot, he worried for their safety either because of the wicked ways of his nation or because they did not approve of strangers to come and stay with him as is indicated in أَوَلَمْ نَنْهَكَ عَنِ ٱلْعَـٰلَمِينَ (Did we not forbid thee from (entertaining) people) (15:70). Lot feared that he will not be able to protect his guests and felt sorrowful on that account.

11-78 And his people came to him, (as if) driven on towards him, and they were used to the doing of evil deeds before. He said: O my people, these are my daughters — they are purer for you; so guard against (the punishment of) Allah and disgrace me not about my guests. Is there not among you any right-minded man?^a

وَجَآءَهُۥ قَوْمُهُۥ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا۟ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ ۚ قَالَ يَـٰقَوْمِ هَـٰٓؤُلَآءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ فِى ضَيْفِىٓ ۖ أَلَيْسَ مِنكُمْ رَجُلٌۭ رَّشِيدٌۭ (۷۸)

11-78a: يُهْرَعُونَ – The meaning of ھَرِعَ and اَھۡرَع is to rush or drive headlong rashly and threateningly (R). Ibn Jarir in defining يُهْرَعُونَ has cited this verse: فجؤا يُهْرَعُونَ و ھم اساری – نقود ھم علی رغم الانوف which supports the meaning given above because prisoners are driven harshly and threateningly. He has also stated there that shivering from cold, anger or fever is also called اَھۡرَع. Their hastening here is attributed to their immoral quest (IJ).

ضَيْف – Its literal meaning is مَیۡل that is to be inclined. So, ضَيْف is somebody who is inclined towards staying with you, or in other words is a guest and because it is a verbal noun, hence it is used both for the singular and plural. ضِیافة is derived from it and so is اضافة which is used in the study of syntax (R).

The use of the word يُهْرَعُونَ for Lot’s nation shows that they hastened to Lot out of some fear, and it is possible that they were afraid that Lot was gathering some strangers, but the words that follow which mention their previous immoral acts does not support this assumption. This goes to show that they had come with the same intention. The shamelessness of this nation had exceeded all limits and they had become blind to openly and publicly showing a desire to commit immoral acts even with guests. They had no reverence for anything.

Lot’s daughters: هَـٰٓؤُلَآءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ (These are my daughters – they are purer for you). One of the interpretations given is that to save his guests, Lot offered his daughters in marriage to them, while previously he had been rejecting their marriage proposals. Now for the safety of his guests, he even agreed to give his daughters in marriage to them. Some other commentators opine that the purpose of these words is just to shame them and not to actually give the daughters in marriage to them. Mujahid, Qatadah, ibn Jarir and others narrate that in هَـٰٓؤُلَآءِ بَنَاتِى the indication is to women generally, and what Lot is saying is that their wives are present to satisfy their lust, and this is purer for them and that they should give up all prohibited and immodest ways. The women in general were referred to as بَنَاتِى because a prophet stands in the relationship of a father to his people (IJ). There is a weakness in this explanation in that the prophet is like a father for the believers but not for the disbelievers. Even so, بَنَاتِى can metaphorically be taken to refer to women in general. This interpretation is better and shows that Lot drew their attention to the natural and pure relationship between man and woman. The Bible has an extremely obscene story about the daughters of Lot that they made their father drunk with wine and committed incest with him. This Book is called holy even after narrating such lewd stories and the Christians are proudly spreading it in the world. If they had any shame, they could at least have taken such obscene stories out of it. 

11-79 They said: Certainly thou knowest that we have no claim on thy daughters, and thou knowest what we desire.^a

 قَالُوا۟ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّۢ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (۷۹)

11-79a: The reply that we have no claim on your daughters appears to indicate that since Lot was not from their tribe, they were not interested in marrying his daughters or that Lot had previously rejected proposals of marriage from them for his daughters.

11-80 He said: Would that I had the power to repel you! — rather I shall have recourse to a strong support.^a

قَالَ لَوْ أَنَّ لِى بِكُمْ قُوَّةً أَوْ ءَاوِىٓ إِلَىٰ رُكْنٍۢ شَدِيدٍۢ (۸۰)

11-80a: رُكْن – The رُكْن of a thing is that side of it which causes it to stand erect and so metaphorically it means strength, that is support. Derived from it is رَکَنَ that is inclined to one side, as inلَا تَرْكَنُوٓا۟ إِلَى ٱلَّذِينَ ظَلَمُوا  (incline not to those who do wrong) (11:113). اَرۡکَانُ الۡعِبَدات are the elements of worship that are foundational and whose abandonment makes the worship worthless (R).

What is meant by رُكْنٍۢ شَدِيدٍ : There is first an admission of weakness by Lot that he does not have the strength to confront them to save his guests, and so he states: ءَاوِىٓ إِلَىٰ رُكْنٍۢ شَدِيدٍۢ  (I take recourse to a strong support). Although some commentators have taken the strong support to be his family, it is clear from a saying of the Holy Prophet that by support is meant Allah. Accordingly, the words of the Hadith are: رَحِمَ اللّٰہُ لوطاً فَاِنَّه‘ کان یاۡدی الی رُكْنٍۢ شَدِيدٍۢ (Allah had mercy on Lot because he sought recourse to a strong support) (IJ) that is Allah.

11-81 They said: O Lot, we are the messengers of thy Lord. They shall not reach thee. So travel with thy people for a part of the night — and let none of you turn back — except thy wife. Surely whatsoever befalls them shall befall her. Surely their appointed time is the morning. Is not the morning nigh?^a

 قَالُوا۟ يَـٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓا۟ إِلَيْكَ ۖ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍۢ مِّنَ ٱلَّيْلِ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا ٱمْرَأَتَكَ ۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمْ ۚ إِنَّ مَوْعِدَهُمُ ٱلصُّبْحُ ۚ أَلَيْسَ ٱلصُّبْحُ بِقَرِيبٍۢ (۸۱)

11-81a: أَسْرِ – The meaning of سَرۡی and اَسۡرَی is traveled by night. قِطْعٍۢ مِّنَ ٱلَّيْلِ is a portion of the night.

يَلْتَفِتْ – For التفات see 10-78a. According to Ibn Abbas the purported meaning here is یَتَخلَّفۡ , that is do not stay behind (RM). Some have taken the meaning to be look behind.

The Quran does not give the details of how those people failed in their design. It is stated in some traditions that they were made blind.

11-82 So when Our decree came to pass, We turned them upside down, and rained on them stones, as decreed, one after another,^a

فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَـٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةًۭ مِّن سِجِّيلٍۢ مَّنضُودٍۢ (۸۲)

11-82a: عالی – سافل – سُفۡل – is the opposite of عُلُوّ (exaltedness, sublimity, superiority), and اَسۡفل is the opposite of اَعۡلیٰ  (high) (R). In وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ(while the caravan was in a lower place than you) (8:42) the purport is that the place because of its proximity to the sea was at an elevation lower than Madinah. In إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ (When they came upon you from above you and below you) (33:10) the meaning is low ground, and in َوَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ ۗ (and made lowest the word of those who disbelieved) (9:40), ٱلسُّفْلَىٰ is used in the sense of brought low. In ثُمَّ رَدَدْنَـٰهُ أَسْفَلَ سَـٰفِلِينَ (Then we render him the lowest of the low) (95:5), أَسْفَلَ is used in the sense of being in a despicable condition.

سِجِّيلٍۢ – It is generally considered to be an Arabicized foreign word that means baked clay pebbles. However, the root of this word سجل is present in the Arabic language and words derived from it are extensively used in the Arabic language. Hence it is an error to consider سِجِّيلٍۢ as an Arabicized word. سَجۡل is a big drum full of water. There is a statement of Abu Sufyan الحرب بینناسِجَالٌ that is in the battle between us sometimes one side wins and sometimes the other. A statement in the hadith about the recitation of a surah describes it as فَسَجَلَھَا that is it was recited with mixed inflections because another meaning of سَجۡل is صَبّ to drop. اَسۡجَلَ means اَرۡسَل or اَطۡلَق , that is sent or left it or gave it freedom. سِجّل means record book of promises. Abu Ubaidah states that من سجیل means کثیرۃ شدیدۃ that is abundant and strong. According to some سجیل is from اَسۡجَل in the sense of اَرۡسَلَ let fall. Thus, those stones were sent on them or allowed to fall. Another interpretation is that by سجیل is meant سِجِّل that is they were written for or decreed for them. سِجّیل and سجّین have the same meaning and سجِّین as كِتَـٰبٌۭ مَّرْقُومٌۭ (written book) occurs in the Quran:  وَمَآ أَدْرَىٰكَ مَا سِجِّينٌۭ كِتَـٰبٌۭ مَّرْقُومٌۭ  (And what will make thee know what the prison is? It is a written book) (83:8-9) (LA). Ibn Jarir has cited some scholars that by سجیل is meant hard.

مَّنضُودٍ – نَضۡد means to stack articles one on top of another (R). The meaning of مَّنضُودٍۢ is یَتۡبع بعضُه‘ بعضاً (IJ) which means they came one after another, or in other words were raining one after the other. Other uses of the word in the Quran are: طَلْحٍۢ مَّنضُودٍۢ (clustered banana trees) (56:29) and similarly طَلْعٌۭ نَّضِيدٌ (piled one above another) (50:10).

How were the dwellings of Lot’s nation destroyed: Some commentators in explaining جَعَلْنَا عَـٰلِيَهَا سَافِلَهَا have surmised on the basis of some traditions that Gabriel lifted that part of the earth and raised it so high that the denizens of heaven heard the cocks crowing and the barking of dogs and then threw it down from there. However, there is no such mention in any hadith and if such was meant, then the mention of raining stones would be meaningless because if the top of the land went down and the bottom came up then where were the stones rained? The Quran by mentioning the raining of stones has shown that by سَافِلَهَا (upside down) is meant to destroy. In another place, the punishment of this nation is just mentioned as: أَمْطَرْنَا عَلَيْهِم مَّطَرًۭا (We rained on them a rain) (27:58) and in another place as إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا (Surely We sent upon them a stone-storm) (54:34). Thus, this was the actual punishment with which the land was destroyed. It is obvious that the raining of stones takes place because of volcanic eruptions, and this is also what is meant by sent one after another.

11-83 Marked (for punishment) with thy Lord. And it is not far off from the wrongdoers.^a

مُّسَوَّمَةً عِندَ رَبِّكَ ۖ وَمَا هِىَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٍۢ (۸۳)

11-83a: The stones are called مُّسَوَّمَةً or marked to show that it was as if the stones were decreed for them. By وَمَا هِىَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٍۢ it is conveyed that the place where the nation of Lot dwelled is not far from those who were now opposing the Holy Prophet. In another place it is stated that they pass by this place. An alternate meaning is that a similar punishment awaits the opponents.

11-61 And to Thamud (We sent) their brother Salih. He said: O my people, serve Allah, you have no god other than Him. He brought you forth from the earth and made you dwell in it, so ask forgiveness of Him, then turn to Him. Surely my Lord is Nigh, Answering.

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَـٰلِحًۭا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ هُوَ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَٱسْتَعْمَرَكُمْ فِيهَا فَٱسْتَغْفِرُوهُ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى قَرِيبٌۭ مُّجِيبٌۭ (۶۱)

11-62 They said: O Salih, thou wast among us a centre of (our) hopes before this. Dost thou forbid us to worship what our fathers worshipped? And surely we are in grave doubt about that to which thou callest us.^aa

قَالُوا۟ يَـٰصَـٰلِحُ قَدْ كُنتَ فِينَا مَرْجُوًّۭا قَبْلَ هَـٰذَآ ۖ أَتَنْهَىٰنَآ أَن نَّعْبُدَ مَا يَعْبُدُ ءَابَآؤُنَا وَإِنَّنَا لَفِى شَكٍّۢ مِّمَّا تَدْعُونَآ إِلَيْهِ مُرِيبٍۢ (۶۲)

11-62a: مَرْجُوۭ – رجاء  is a conjecture whose purpose is to produce a happy expectation that is hope for betterment (R). So, مَرْجُو is a person from one expects great things.

مُرِيبٍۢ – The meaning of راب and اراب is to be put in رَیۡب and رَیۡب is to be doubtful or suspicious about a matter but later this doubt or suspicion is removed (R).

It is in the nature of prophets to serve humanity: The admission by Salih’s compatriots that they had great expectations from him shows that from the beginning a nation has high hopes from those individuals who become prophets. They have such great attributes of heart and mind and power of action that they acquire a significant distinction prior to prophethood. Historically, this is best seen in the Holy Prophet. He detested everything that was evil, stayed away from all frivolities and spent all his time serving his nation. Before his prophethood, he was involved in ثمال الیتامی عصمة الا رٰمل (Care of Orphans and Protection of Widows) and provided support and shelter to the poor and helpless. Day and night, he worried for a fallen humanity, and his righteousness was so perfect that nobody could find any fault in it right up to the end. In reality the portrayal of different prophets in the Quran is designed to draw attention to the similar but more perfect attributes of the Holy Prophet. Despite their outstanding attributes, when these people try to uproot evil from their society, a group of devilish persons become their enemies.

11-63 He said: O my people, see you if I have clear proof from my Lord and He has granted me mercy from Himself — who will then help me against Allah, if I disobey Him? So you would add to me naught but perdition.

قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّى وَءَاتَىٰنِى مِنْهُ رَحْمَةًۭ فَمَن يَنصُرُنِى مِنَ ٱللَّهِ إِنْ عَصَيْتُهُۥ ۖ فَمَا تَزِيدُونَنِى غَيْرَ تَخْسِيرٍۢ (۶۳)

11-64 And, O my people, this is Allah’s she-camel, a sign for you, so leave her to pasture on Allah’s earth and touch her not with evil, lest a near chastisement overtake you.

وَيَـٰقَوْمِ هَـٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمْ ءَايَةًۭ فَذَرُوهَا تَأْكُلْ فِىٓ أَرْضِ ٱللَّهِ وَلَا تَمَسُّوهَا بِسُوٓءٍۢ فَيَأْخُذَكُمْ عَذَابٌۭ قَرِيبٌۭ (۶۴)

11-65 But they hamstrung her, so he said: Enjoy yourselves in your houses for three days. That is a promise not to be belied.

فَعَقَرُوهَا فَقَالَ تَمَتَّعُوا۟ فِى دَارِكُمْ ثَلَـٰثَةَ أَيَّامٍۢ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍۢ (۶۵)

11-66 So when Our commandment came to pass, We saved Salih and those who believed with him by mercy from Us from the disgrace of that day. Surely thy Lord — He is the Strong, the Mighty.

فَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا صَـٰلِحًۭا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍۢ مِّنَّا وَمِنْ خِزْىِ يَوْمِئِذٍ ۗ إِنَّ رَبَّكَ هُوَ ٱلْقَوِىُّ ٱلْعَزِيزُ (۶۶)

11-67 And the cry overtook those who did wrong, so they were motionless bodies in their abodes,^a

وَأَخَذَ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَـٰرِهِمْ جَـٰثِمِينَ (۶۷)

11-67a: صَّيْحَةُ – It means to raise the level of sound (R). What is called صَّيْحَةُ here is called رجفة (earthquake) in 7:78, which shows that these are names for the different stages of the same punishment. Earthquakes are sometimes preceded by frightening noises. The narration of the she-camel, its killing and the coming of the punishment here is very similar to its recounting in Surah Al Araf section 7 and the reader is referred to it.

11-68 As though they had never dwelt therein. Now surely Thamud disbelieved in their Lord. So away with Thamud!

كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَآ إِنَّ ثَمُودَا۟ كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًۭا لِّثَمُودَ (۶۸)

11-50 And to ‘Ad (We sent) their brother Hud. He said: O my people, serve Allah, you have no god save Him. You are only fabricators.

وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًۭا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥٓ ۖ إِنْ أَنتُمْ إِلَّا مُفْتَرُونَ (۵۰)

11-51 O my people, I ask of you no reward for it. My reward is only with Him Who created me. Do you not then understand?

يَـٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱلَّذِى فَطَرَنِىٓ ۚ أَفَلَا تَعْقِلُونَ (۵۱)

11-52 And, O my people, ask forgiveness of your Lord, then turn to Him, He will send on you clouds pouring down abundance of rain and add strength to your strength, and turn not back, guilty.

وَيَـٰقَوْمِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًۭا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا۟ مُجْرِمِينَ (۵۲)

11-52a: By clouds pouring down abundance of rain is meant the blessings of Allah. If a nation turns to Allah and stops committing acts of cruelty and injustice, Allah sends even more blessings their way and their strength increases instead of decreasing.

11-53 They said: O Hud, thou hast brought us no clear argument, and we are not going to desert our gods for thy word, and we are not believers in thee.

قَالُوا۟ يَـٰهُودُ مَا جِئْتَنَا بِبَيِّنَةٍۢ وَمَا نَحْنُ بِتَارِكِىٓ ءَالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ (۵۳)

11-54 We say naught but that some of our gods have smitten thee with evil. He said: Surely I call Allah to witness, and do you, too, bear witness that I am innocent of what you associate (with Allah).^a

إِن نَّقُولُ إِلَّا ٱعْتَرَىٰكَ بَعْضُ ءَالِهَتِنَا بِسُوٓءٍۢ ۗ قَالَ إِنِّىٓ أُشْهِدُ ٱللَّهَ وَٱشْهَدُوٓا۟ أَنِّى بَرِىٓءٌۭ مِّمَّا تُشْرِكُونَ (۵۴)

11-54a: اعتری – The meaning of عَرِی is to be naked, nude, bare, and عُریان is a nude person, as in: أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ (therein that thou art not hungry, nor naked). عَراء is an open ground that is not hidden by any cover, as in لَنُبِذَ بِٱلْعَرَآءِ (he would certainly have been cast down on naked ground) (68:49). The meaning of عَراہ and عترله is قَصَد عراہ (R) which means proceeded towards him or purposed to take something from him. The meaning here is coming of some tribulation and the purport is that one of our gods has made you demented.

11-55 Besides Him. So scheme against me all together, then give me no respite.

مِن دُونِهِۦ ۖ فَكِيدُونِى جَمِيعًۭا ثُمَّ لَا تُنظِرُونِ (۵۵)

11-56 Surely I put my trust in Allah, my Lord and your Lord. There is no living creature but He grasps it by its forelock. Surely my Lord is on the right path.

إِنِّى تَوَكَّلْتُ عَلَى ٱللَّهِ رَبِّى وَرَبِّكُم ۚ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذٌۢ بِنَاصِيَتِهَآ ۚ إِنَّ رَبِّى عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ (۵۶)

11-56a: اخِذٌۢ بِنَاصِيَتِهَآ – ناصیة is forelock and the Arabs used the term اخذنا ناصیة in situations of intense disgrace and humility to show that another person has total control over them and makes them act as he wishes. It was also a custom among the Arabs that when they released a prisoner, they would cut off the forelock of the captive as a sign. The meaning here is that everything is in the total control of Allah. The meaning of surely my Lord is on the right path is that the treatment He metes out to everyone is according to the dictates of justice, good to the good and bad to the bad.

11-57 But if you turn away, then indeed I have delivered to you that with which I am sent to you. And my Lord will bring another people in your place, and you cannot do Him any harm. Surely my Lord is the Preserver of all things.^a

فَإِن تَوَلَّوْا۟ فَقَدْ أَبْلَغْتُكُم مَّآ أُرْسِلْتُ بِهِۦٓ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّى قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُۥ شَيْـًٔا ۚ إِنَّ رَبِّى عَلَىٰ كُلِّ شَىْءٍ حَفِيظٌۭ (۵۷)

11-57a: تَوَلَّوْا۟ – It is actually تتولوا and some commentators hold that the address here is to the disbelievers of Makkah. This appears to be correct because in the mention of Hud, the real purpose is to warn the Makkans.

11-58 And when Our commandment came to pass, We delivered Hud and those who believed with him with mercy from Us; and We delivered them from a hard chastisement.

وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا هُودًۭا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍۢ مِّنَّا وَنَجَّيْنَـٰهُم مِّنْ عَذَابٍ غَلِيظٍۢ (۵۸)

11-59 And such were ‘Ad. They denied the messages of their Lord, and disobeyed His messengers and followed the bidding of every insolent opposer (of truth).^a

وَتِلْكَ عَادٌۭ ۖ جَحَدُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ وَعَصَوْا۟ رُسُلَهُۥ وَٱتَّبَعُوٓا۟ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍۢ (۵۹)

11-59a: عَنِيدٍۢ  – The meaning of عَنَد is to exceed all limits and bounds. The meaning of عَنَدالحق is turned away from the truth. معاندۃ and عِناد is to reject a thing even when recognizing its genuineness. So عَنِيدٍۢ is that rebellious person who turns away from the truth and rejects it even while knowing that it is true (LA).

11-60 And they were overtaken by a curse in this world and on the day of Resurrection. Now surely ‘Ad disbelieved in their Lord. Now surely, away with ‘Ad, the people of Hud!^a

وَأُتْبِعُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا لَعْنَةًۭ وَيَوْمَ ٱلْقِيَـٰمَةِ ۗ أَلَآ إِنَّ عَادًۭا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًۭا لِّعَادٍۢ قَوْمِ هُودٍۢ (۶۰)

11-60a: بُعد – بُعد (remote) is the opposite of قرب (to draw near or close) and is used in situations perceived by the intellect. The meaning of بَعِد is died and hence it is used in situations of death and destruction, as in بَعِدَتْ ثَمُودُ (Thamud perished) (11:95). بُعد and بَعَد are used both in the sense of destruction and also remoteness, as in فَبُعْدًۭا لِّلْقَوْمِ ٱلظَّـٰلِمِينَ (So away with the unjust people) (23:41) (R). With reference to this verse, the nation of Ad had already been destroyed and so the meaning of بُعد is being remote from the mercy of Allah or the meaning is that other nations will be destroyed just as Ad was destroyed if they follow the example of Ad.