Surat Hud (The Prophet Hud) 11 – Meccan – Ayats 123 Section Seven – Ayats 96-109

Wahba Mahmoud Diyab

And We indeed sent Moses with Our clear Signs, and a manifest authority. (96) وَلَقَدْ أَرْسَلْنَا مُوسَى بِآَيَاتِنَا وَسُلْطَانٍ مُبِينٍ (96)
To Pharaoh and his chiefs; but they followed the command of Pharaoh, and the command of Pharaoh was not a right guide. (97) إِلَى فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ (97)
He will go before/a head of his people on the Day of Judgment, and lead them into Fire (as cattle led to water); but woeful indeed will be the place to which they are led! (98) يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ (98)
And they are followed by a curse in this (life) and on the Day of Judgment; and woeful is the gift which shall be given (to them in the Hereafter)! (99) وَأُتْبِعُوا فِي هَذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ (99)
These are some of the stories/news of communities (towns/villages) which We relate to you [O’ Muhammad-PPBUH]; of them some are standing, and some have been mown down (already reaped by the strike of time). (100) ذَلِكَ مِنْ أَنْبَاءِ الْقُرَى نَقُصُّهُ عَلَيْكَ مِنْهَا قَائِمٌ وَحَصِيدٌ (100)
It was not We that who wronged them; but they wronged their own selves and souls; their deities –other than God whom they invoked- profited them not whit when there the Decree of your Lord was issued: nor did they add an aught (to their lot) but perdition/ destruction! (101) وَمَا ظَلَمْنَاهُمْ وَلَكِنْ ظَلَمُوا أَنْفُسَهُمْ فَمَا أَغْنَتْ عَنْهُمْ آَلِهَتُهُمُ الَّتِي يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ شَيْءٍ لَمَّا جَاءَ أَمْرُ رَبِّكَ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ (101)
Such is the chastisement of your Lord when chastises communities in the midst of their wrong. Verily, grievous indeed, and severe is His chastisement. (102) وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (102)
Indeed, in that there is a Sign for those who fear the Penalty of the Hereafter. That is a Day for which mankind will be gathered together; that will be a Day of Testimony (the dwellers of heavens and earth will be present). (103) إِنَّ فِي ذَلِكَ لَآَيَةً لِمَنْ خَافَ عَذَابَ الْآَخِرَةِ ذَلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَلِكَ يَوْمٌ مَشْهُودٌ (103)
And We delay it only for a term of appointment (already fixed). (104) وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ (104)
That Day when it arrives, no soul shall speak except by His Leave. Some among those (gathered) some will be wretched, and some will be blessed. (105)Hi يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ (105)
As for those who are wretched, they shall be in the Fire, there will be for them (nothing but) the heaving of sighs and sobs (in high and low tone). (106) فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ (106)
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord Wills. Verily, your Lord is the (sure) Accomplisher for what He Plans/ Doer of whatsoever He Intends. (107) خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ (107)
And for those who are blessed they shall be in the Garden/Paradise, they will dwell therein for all the time that the heavens and earth endure; except as your Lord Wills, a gift without break/end. (108) وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ عَطَاءً غَيْرَ مَجْذُوذٍ (108)
So do not be in doubt as to what those men worship. They worship nothing but what their fathers worshipped before (them); but verily, We shall pay them back (in full) their portion without (the least) diminution or abatement. (109) فَلَا تَكُ فِي مِرْيَةٍ مِمَّا يَعْبُدُ هَؤُلَاءِ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ آَبَاؤُهُمْ مِنْ قَبْلُ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنْقُوصٍ (109)

(Verses 96-123: How the arrogant Pharaoh misled his people in resisting God’s Message through Moses! Thus did they ruin themselves! It was they who wronged themselves; for God is ever kind and His punishments are just. All men will be brought to His Judgment-seat, and the good will be rewarded with bliss, as the evil will be consigned to misery. Eschew Evil; stand firm in the righteousness; do not be immersed in the lusts of this world. Learn from the stories of the past, and seek the Lord’s Mercy: trust Him and serve and praise Him forever.)
(Verse 96)- The story of Moses and Pharaoh is referred to in many places in the Qur’an, each in connection with some special point to be illustrated. Here the point is that God’s dealings with man are in all things and at all times just. But man falls under false leadership by deliberate choice and perishes along with his false leaders accordingly. In exercise of the intelligence and choice give him, man should be particularly careful to understand his own responsibilities and to profit from God’s Signs, so as to attain to God’s Mercy and blessings.
(Verse 97)- Pharaoh is the type of the arrogant, selfish, and a false leader, who poses as a power in rivalry with that of God. Such an attitude seems to attract unregenerate humanity, which falls as a willing victim, in spite of the teaching and warning given by the men of God, and the many moral and spiritual forces that beckon man towards God’s Grace.
(Verses 98-99)- Awrada-????: to lead –as cattle- down to their watering place. The metaphor is apt. the true herdsman is trusted by his normal flock, and he leads them in the heat of the day down to pleasant and cool watering places in order that they may slake their thirst and be happy. This false leader does the oppositely he takes them down to the fire of eternal misery! And yet men sin against their own intelligence, and follow the false leader like cattle without intelligence.
(Verse 100)- A/ Some are standing: like corn, which is ready to be reaped? Among the communities which remained was –and- is Egypt, although the Pharaoh and his wicked people have been swept away. The simile of standing corn also suggests that at no time can any town or community expect permanency, except in the Law of the Lord. B/Nations grow and ripen and are mown down. If they disobeyed God, their end is evil, if they were true and godly, their harvest was good.
(Verses 101-102)- All the false and fleeting shadows must vanish before the reality and permanence of the decree of God. If we worshipped the false, we earned nothing but perdition.
(Verses 103-104)- Yau-mun Mashhud-??? ?????: To suggest the comprehensive meaning of the Arabic I have translated “a Day of Testimony”. I proceed to explain the various shades of meaning implied: (1) a Day to which all testimony points from every quarter; (2) a Day when testimony will be given before God’s Judgment-seat, by all who are relevant witnesses, e.g., the Prophets that preached, the men or women we benefitted or injured, the angles who recorded our thoughts and deeds, or our thoughts and deeds personified; (3) a Day which will be witnessed, i.e. seen by all, not matter how or where they died.
(Verse 105)- A/Speak, i.e. either in self-defense or in accusation of others or to intercede for others, or to enter into conversation or ask questions, one with another. It will be a solemn Day, before the Great Judge of all, to whom everything will be known and whose authority will be unquestioned. There will be no room for quibbling or equivocation or subterfuge of any kind, nor can anyone lay the blame on another or take the responsibility of another. Personal responsibility will be enforced strictly. B/Shqi-???) wretched) and Saeid-???? (blessed), have become almost technical theological terms. They are explained in the four following verses.
(Verse 106)- The first word zafeer-????: translated ‘sighs’, is applied to one part of the process of the braying of an ass, when he emits a deep breath. The second Shahiq-????: translated ‘sobs’, is the other process in the braying of an ass, when he draws in a long breath. The suggestion of an animal proverbial for his folly implies that the wicked –in spite of their arrogance and insolence in this world below- will at last realize that they have been fools after all, throwing away their own chances whenever they got them. In Surat Al-MulK/the Dominion 67 verse 7 the word Shahiq is applied to the tremendous roaring in-take or devouring of Hell-Fire.
(Verse 107)- Khalidin-??????: This is the word which is usually translated “dwell forever” or “dwell for aye”. Here it is definitely connected with two conditions, e.g., (1) as long as the heavens and the earth endure, and (2) except as God’s wills. Some Muslim theologians deduce from this the conclusion that the penalties referred to are not eternal, because the heavens and the earth –as we see then- are not eternal, and the punishments for the deeds of a life that will end should not be such as will never end. The majority of Muslim theologians reject this view. They hold that the heavens and the earth here referred to are not those we see now, but others that will be eternal. They agree that God’s Will is unlimited in scope and power, but that it has willed that the rewards and punishments of the Day of Judgment will be eternal. This is not the place to enter into this tremendous controversy.
(Verse 108)- A/Exactly the same arguments apply as in the last note. B/The felicity will be uninterrupted, unlike any joy or happiness which we can imagine in this life and which is subject to chances and changes, as our daily experiences shows.
(Verse 109)- A/their worship is not based on any spiritual attitude and mind. They merely follow the ways of their fathers. B/God will take fully into account all their motives in such mummery as they call worship, and they will have their full spiritual consequences in the future.
(Verse 7: Narrated Abu Hurairah: the Prophet [PPBUH] said:”The Right (Hand) of God is full, and (its fullness) is not affected by the continuous spending night and day. Do you see what He has spent since He created the heavens and the earth? Yet all that has not decreased what is in His Right Hand. His Throne is over the water, and in His other Hand is the bounty or the power to bring death, and He raises some people and brings others down” {Sahih Al-Bukhari}. Verse 18: (on that Day) the statement of God “The witness will say ‘These are the ones who lied against their Lord’”. Narrated Safwan bin Muhriz: While Ibn ‘Omar was performing the Tawaf (circumambulation around the K’aba), a man came up to him and said:”O’ Abu Abdul-Rahman!” or said:”O’ Ibn ‘Omar! Did you hear anything from the Prophet [PPBUH] about Al-Najwa-* (Confidential talk-secret conversation)? Ibn Omer said:”I heard the Prophet [PPBUH] saying:” The believer will be brought near his Lord”. Hisham –a sub narrator, reporting the Prophet’s words said:”The Believer will come near (his Lord) till his Lord covers him with His Screen and makes him confess his sins. (God Will ask him) ‘Do you know (that you did) such and such sin’- he will say twice: ’yes, I know I did commit those sins’. Then God will say:” I did screen your sins in the world and I forgive them for you today’. Then the record of his deeds will be folded up (the Record Book) of his good deeds will be given to him. As for the others, or the Disbelievers, it will be announced publicly before the witnesses: “These are the ones who lied against their Lord!” {Sahih Al-Bukhari. *Al-Najwa-??????: The private talk between God and His slave on the Day of Resurrection. It also means a secret counsel of conference or consultation. verse 102: Narrated Abu-Musa: God’s Messenger [PPBUH] said:”God gives respite to al-Zalim (polytheist, wrong-doer, and oppressor), but when He seizes (catches) him, He never releases him”. Then he recited: “Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe”. (Sahih Al-Bukhari).



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