Hud

Allah, the Exalted, informs about the coming of His messenger angels. After they informed Ibrahim of their mission to destroy the people of Lut, they left him and set out to destroy Lut's people that very night. After leaving Ibrahim, they came to Lut. Some say that they came to him while he was on a piece of land that belonged to him. Others say that they came to him while he was in his home. They approached him while they were in the most handsome of forms. They appeared in the forms of young men with handsome faces. This was a test from Allah that contained much wisdom and a firm evidence. Their appearance saddened him (Lut) and he felt grief in his soul because of them. He was afraid that if he did not host them as his guests, someone else of his people would host them and harm them.

(He said: "This is a distressful day.'') Ibn `Abbas and others said that this means, "A severe test for him.'' This was because he knew that he would have to defend them and it would cause great problems for him. Qatadah said, "They came to him while he was on a piece of land that belonged to him. They requested him to host them. He agreed, but he was shy of them and he walked in front of them. On the way to his home he said to them in attempt to convince them to go away, `By Allah, I do not know any people on the face of the earth more wicked and disgusting than these people of this town.' Then he walked on a little further. Then he repeated the same statement to them. He continued doing this until he had repeated the same thing four times.'' Then Qatadah said, "They were ordered not to destroy them until their Prophet testified against them of this.'' Concerning Allah's statement,

(rushing towards him.) meaning, they made haste and rushed due to their delight of this (new young men). Concerning the statement,

(and since aforetime they used to commit crimes.) This means that this did not cease being their behavior until they were seized (by Allah's torment) and they were still in the same condition.

(He said: "O my people! Here are my daughters (the women of the nation), they are purer for you...'') This was his attempt to direct them to their women, for verily the Prophet is like a father for his nation. Therefore, he tries to guide them to that which is better for them in this life and the Hereafter. This is similar to his statement to them in another verse,

(Go you in unto the males of the nation, and leave those whom Allah has created for you to be your wives Nay, you are a trespassing people!) (26:165-166) Allah said in another verse,

(They (the people of the city) said: "Did we not forbid you from entertaining any of the `Alamin'') (15:70) This means, "Didn't we forbid you from hosting men (male) guests''

((Lut) said: "These (the girls of the nation) are my daughters, if you must act (so).'' Verily, by your life, in their wild intoxication, they were wandering blindly.) (15:71-72) Then, Allah said, in this noble verse,

(Here are my daughters, they are purer for you.) Mujahid said, "Actually, they were not his daughters, but they were from among his nation. Every Prophet is like a father to his nation.'' A similar statement has been reported from Qatadah and others. Concerning the statement,

(So have Taqwa of Allah and disgrace me not with regard to my guests!) This means, "Accept what I command you by limiting the fulfillment of your desires to your women.''

(Is there not among you a single right-minded man) This means, "Is there not a good man among you who will accept what I am enjoining upon you and abandon what I have forbidden for you''

(They said: "Surely, you know that we have no need of your daughters...'') This means, "Verily, you know that we do not want our women, nor do we desire them.''

(and indeed you know well what we want!) This means, "We only want males and you know that. So what need is there for you to continue speaking to us about this''

(80. He said: "Would that I had strength to overpower you, or that I could betake myself to some powerful support.'') (81. They (messengers) said: "O Lut! Verily, we are the messengers from your Lord! They shall not reach you! So travel with your family in a part of the night, and let not any of you look back; but your wife (will remain behind), verily, the punishment which will afflict them, will afflict her. Indeed, morning is their appointed time. Is not the morning near'')

Allah, the Exalted says that Lut was threatening them with his statement,

(Would that I had strength (men) to overpower you,) meaning, `I would surely have made an example of you and done (harm) to you from myself and my family.' In this regard, there is a Hadith which is reported from Abu Hurayrah that the Messenger of Allah said,

(May Allah's mercy be upon Lut, for verily, he betook himself to a powerful support --)meaning Allah, the Mighty and Sublime.( Allah did not send any Prophet after him, except amidst )an influential family( among his people.) With this, the angels informed him that they were the messengers of Allah sent to them. They also told him that his people would not be able to reach him (with any harm).

(They (messengers said): "O Lut! Verily, we are the messengers from your Lord! They shall not reach you!) They commanded him to travel with his family during the last part of night and that he should follow them from behind. In this way it would be as though he were driving his family (as a cattle herder).

(and let not any of you look back;) This means, "If you hear the sound of what (torment) befalls them (the people of the village), do not rush towards that disturbing noise. Rather, continue leaving.''

(but your wife,) Most of the scholars said that this means that she would not travel at night and she did not go with Lut. Rather, she stayed in her house and was destroyed. Others said that it means that she looked back (during the travel). This later group says that she left with them and when she heard the inevitable destruction, she turned and looked back. When she looked she said, "O my people!'' Thus, a stone came down from the sky and killed her. Then they (the angels) brought close to him the destruction of his people as good news for him, because he said to them, "Destroy them in this very hour.'' They replied,

(Indeed, morning is their appointed time. Is not the morning near) They were saying this while Luts people were standing at his door. They tried to rush his door from all sides and Lut was standing at the door repelling them, deterring them and trying to prevent them from what they were doing. Yet, they would not listen to him. Instead, they threatened him and sought to intimidate him. At this point, Jibril came out to them and struck them in their faces with his wing. This blow blinded their eyes and they retreated, unable to see their way. This is as Allah said,

(And they indeed sought to shame his guest (asking to commit sodomy with them). So We blinded their eyes (saying), "Then taste you My torment and My warnings.'') (54:37)

(82. So when Our commandment came, We turned them upside down, and rained on them stones of clay, in an array.) (83. Marked from your Lord; and they are not ever far from the wrongdoers.)

Allah, the Exalted says that Lut was threatening them with his statement,

(Would that I had strength (men) to overpower you,) meaning, `I would surely have made an example of you and done (harm) to you from myself and my family.' In this regard, there is a Hadith which is reported from Abu Hurayrah that the Messenger of Allah said,

(May Allah's mercy be upon Lut, for verily, he betook himself to a powerful support --)meaning Allah, the Mighty and Sublime.( Allah did not send any Prophet after him, except amidst )an influential family( among his people.) With this, the angels informed him that they were the messengers of Allah sent to them. They also told him that his people would not be able to reach him (with any harm).

(They (messengers said): "O Lut! Verily, we are the messengers from your Lord! They shall not reach you!) They commanded him to travel with his family during the last part of night and that he should follow them from behind. In this way it would be as though he were driving his family (as a cattle herder).

(and let not any of you look back;) This means, "If you hear the sound of what (torment) befalls them (the people of the village), do not rush towards that disturbing noise. Rather, continue leaving.''

(but your wife,) Most of the scholars said that this means that she would not travel at night and she did not go with Lut. Rather, she stayed in her house and was destroyed. Others said that it means that she looked back (during the travel). This later group says that she left with them and when she heard the inevitable destruction, she turned and looked back. When she looked she said, "O my people!'' Thus, a stone came down from the sky and killed her. Then they (the angels) brought close to him the destruction of his people as good news for him, because he said to them, "Destroy them in this very hour.'' They replied,

(Indeed, morning is their appointed time. Is not the morning near) They were saying this while Luts people were standing at his door. They tried to rush his door from all sides and Lut was standing at the door repelling them, deterring them and trying to prevent them from what they were doing. Yet, they would not listen to him. Instead, they threatened him and sought to intimidate him. At this point, Jibril came out to them and struck them in their faces with his wing. This blow blinded their eyes and they retreated, unable to see their way. This is as Allah said,

(And they indeed sought to shame his guest (asking to commit sodomy with them). So We blinded their eyes (saying), "Then taste you My torment and My warnings.'') (54:37)

(82. So when Our commandment came, We turned them upside down, and rained on them stones of clay, in an array.) (83. Marked from your Lord; and they are not ever far from the wrongdoers.)

Allah, the Exalted, says,

(So when Our commandment came,) This happened at sunrise.

(We )turned it(...) The city of Sadum (Sodom)

(upside down,) This is similar to Allah's statement,

(So there covered them that which did cover (torment with stones).) (53:54) This means, "We rained upon it with stones made of Sijjil.'' Sijjil is a Persian word meaning stones made of clay. This definition has been mentioned by Ibn `Abbas and others. Some of the scholars said that it (Sijjil) derived from the word Sang, which means a stone. Some others said it means Wakil, which is clay. In another verse Allah says,

(the stones of clay,) This means clay made into strong, hard stone. Some of the scholars said it means baked clay. Al-Bukhari said, "Sijjil means that which is big and strong.'' Concerning Allah's statement,

(in an array. ) Some of the scholars said that Mandud means the stones were arranged in the heavens and prepared for that (destruction). Others said,

(in an array.) This word means that some of them (the stones) followed others in their descent upon the people of Lut. Concerning the statement,

(Marked) meaning the stones were marked and sealed, all of them having the names of their victims written on them. Qatadah and `Ikrimah both said, "Musawwamah means each stone was encompassed by a sprinkling of red coloring.'' The commentators have mentioned that it (the shower of stones) descended upon the people of the town and upon the various villages around it. One of them would be speaking with some people when a stone would strike him from the sky and kill him while he was among the people. Thus, the stones followed them, striking the people in the entire land until they destroyed them all. Not a single one of them remained. Concerning Allah's statement,

(and they are not ever far from the wrongdoers.) This means that this vengeance (of Allah) is not far from similar wrongdoers. Verily, it has been reported in a Hadith of the Sunan collections, from Ibn `Abbas, which he attributed to the Prophet ,

(Whoever you find doing the deed of Lut's people (homosexuality), then kill the doer and the one who allows it to be done to him (both partners).)

(84. And to the Madyan people (We sent) their brother Shu`ayb. He said: "O my people! Worship Allah, you have no other god but Him, and give not short measure or weight. I see you in prosperity and verily, I fear for you the torment of a Day encompassing.'')

Allah, the Exalted, says, `We sent a Messenger to the people of Madyan.' They were a tribe of Arabs who lived between the land of the Al-Hijaz and Ash-Sham, close to the land of Ma`an. Their land was known by the name of their tribe and was thus, called Madyan. Allah sent unto them the Prophet Shu`ayb and he was of the noblest of them in lineage. For this reason, Allah said,

(their brother Shu`ayb.) Shu`ayb commanded them to worship Allah alone without associating any partners with him. He also prohibited them from cheating in their weights and measures (for business transactions).

(I see you in prosperity) meaning, `in your livelihood and your provisions. And verily, I fear that you will be deprived of this bounty that you are enjoying by violating Allah's prohibitions.'

(and verily, I fear for you the torment of a Day encompassing.) This means the abode of the Hereafter.

(85. "And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption.'') (86. "That which is left by Allah is better for you, if you are believers. And I am not a guardian over you.'')

First, he (Shu`ayb) prohibited them from cheating in business by decreasing the weights whenever they gave (products) to people.

He commanded them to give just measure and weight whether they were giving or receiving (in transactions). He also forbade them from causing mischief and corruption in the land. This was due to their practice of highway robbery along the roads. Abu Ja`far bin Jarir said,

(That which is left by Allah (after giving the rights of the people) is better for you,) "This means what you gain from your successful business dealings in which you have given just measure, is better for you than wrongfully taking the wealth of the people.'' Ibn Jarir said that this statement has been reported from Ibn `Abbas and I say it is similar to Allah's statement,

(Say: "Not equal are Khabith (all that is evil) and Tayyib (all that is good), even though the abundance of Khabith may please you.'') (5:100) Allah then says,

(And I am not a guardian over you.) This means a watcher over you people. In other words, "Do this for Allah and not to be seen by the people.''

(87. They said: "O Shu`ayb! Does your Salah command you that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!'')

Allah, the Exalted, says, `We sent a Messenger to the people of Madyan.' They were a tribe of Arabs who lived between the land of the Al-Hijaz and Ash-Sham, close to the land of Ma`an. Their land was known by the name of their tribe and was thus, called Madyan. Allah sent unto them the Prophet Shu`ayb and he was of the noblest of them in lineage. For this reason, Allah said,

(their brother Shu`ayb.) Shu`ayb commanded them to worship Allah alone without associating any partners with him. He also prohibited them from cheating in their weights and measures (for business transactions).

(I see you in prosperity) meaning, `in your livelihood and your provisions. And verily, I fear that you will be deprived of this bounty that you are enjoying by violating Allah's prohibitions.'

(and verily, I fear for you the torment of a Day encompassing.) This means the abode of the Hereafter.

(85. "And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption.'') (86. "That which is left by Allah is better for you, if you are believers. And I am not a guardian over you.'')

First, he (Shu`ayb) prohibited them from cheating in business by decreasing the weights whenever they gave (products) to people.

He commanded them to give just measure and weight whether they were giving or receiving (in transactions). He also forbade them from causing mischief and corruption in the land. This was due to their practice of highway robbery along the roads. Abu Ja`far bin Jarir said,

(That which is left by Allah (after giving the rights of the people) is better for you,) "This means what you gain from your successful business dealings in which you have given just measure, is better for you than wrongfully taking the wealth of the people.'' Ibn Jarir said that this statement has been reported from Ibn `Abbas and I say it is similar to Allah's statement,

(Say: "Not equal are Khabith (all that is evil) and Tayyib (all that is good), even though the abundance of Khabith may please you.'') (5:100) Allah then says,

(And I am not a guardian over you.) This means a watcher over you people. In other words, "Do this for Allah and not to be seen by the people.''

(87. They said: "O Shu`ayb! Does your Salah command you that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!'')

Allah, the Exalted, says, `We sent a Messenger to the people of Madyan.' They were a tribe of Arabs who lived between the land of the Al-Hijaz and Ash-Sham, close to the land of Ma`an. Their land was known by the name of their tribe and was thus, called Madyan. Allah sent unto them the Prophet Shu`ayb and he was of the noblest of them in lineage. For this reason, Allah said,

(their brother Shu`ayb.) Shu`ayb commanded them to worship Allah alone without associating any partners with him. He also prohibited them from cheating in their weights and measures (for business transactions).

(I see you in prosperity) meaning, `in your livelihood and your provisions. And verily, I fear that you will be deprived of this bounty that you are enjoying by violating Allah's prohibitions.'

(and verily, I fear for you the torment of a Day encompassing.) This means the abode of the Hereafter.

(85. "And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption.'') (86. "That which is left by Allah is better for you, if you are believers. And I am not a guardian over you.'')

First, he (Shu`ayb) prohibited them from cheating in business by decreasing the weights whenever they gave (products) to people.

He commanded them to give just measure and weight whether they were giving or receiving (in transactions). He also forbade them from causing mischief and corruption in the land. This was due to their practice of highway robbery along the roads. Abu Ja`far bin Jarir said,

(That which is left by Allah (after giving the rights of the people) is better for you,) "This means what you gain from your successful business dealings in which you have given just measure, is better for you than wrongfully taking the wealth of the people.'' Ibn Jarir said that this statement has been reported from Ibn `Abbas and I say it is similar to Allah's statement,

(Say: "Not equal are Khabith (all that is evil) and Tayyib (all that is good), even though the abundance of Khabith may please you.'') (5:100) Allah then says,

(And I am not a guardian over you.) This means a watcher over you people. In other words, "Do this for Allah and not to be seen by the people.''

(87. They said: "O Shu`ayb! Does your Salah command you that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!'')

They said to Shu`ayb, in mockery,

(Does your Salah) Al-A`mash said, "This means your reading.''

(command you that we give up what our fathers used to worship,) meaning the idols and statues.

(or that we give up doing what we like with our property) This means, "Should we abandon our practice of lightening the scales because of your statement This is our wealth and we will do with it as we please.'' Al-Hasan said concerning Allah's statement,

(Does your Salah command you that we give up what our fathers used to worship,) (11:87) "By Allah, this means that his prayer commanded them to abandon what their fathers used to worship.'' At-Thawri said concerning Allah's statement,

(or that we give up doing what we like with our property) "They were speaking in reference to the paying of Zakah (charity). ''

(Verily, you are the forbearer right-minded!) Ibn `Abbas, Maymun bin Mihran, Ibn Jurayj, Ibn Aslam, and Ibn Jarir all said, "These enemies of Allah were only saying this in mockery. May Allah disfigure them and curse them from ever receiving His mercy. And verily, He did so.''

(88. He said: "O my people! Tell me if I have a clear evidence from my Lord and He has given me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned money). I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I put my trust and unto Him I repent.'')

He said to them: Do you see O my people, that if I

(have a clear evidence from my Lord) meaning, upon clear guidance in that which I am calling to.

(and He has given me a good sustenance from Himself.) It has been said that he meant the prophethood. It has also been said that he meant the lawful provisions. It seems that the verse carries both meanings. Ath-Thawri said,

(I wish not, in contradiction to you, to do that which I forbid you.) meaning, `do not forbid you from something and at the same time I contradict my prohibitions in secret behind your backs, doing what I have forbidden.' This is similar to what Qatadah said concerning Allah's statement,

(I wish not, in contradiction to you, to do that which I forbid you.) "He is saying, `I do not forbid you all from something while I do it myself.'''

(I only desire reform to the best of my power.) This means, "In that which I command and forbid you, I only want to correct your affair as much as I am able.''

(And my guidance cannot come) This means, "In whatever I intend that agrees with the truth.''

(except from Allah, in Him I put my trust) This means in all of my affairs.

(and unto Him I repent.) meaning; "I return.'' This has been said by Mujahid and others.

(89. "And O my people! Let not my Shiqaq cause you to suffer the fate similar to that of the people of Nuh or of Hud or of Salih, and the people of Lut are not far off from you!'') (90. "And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.'') He (Shu`ayb) said to them,

(And O my people! Let not my Shiqaq cause you) This means, "Do not let your hatred and enmity of me cause you to persist in your corruption and disbelief. If you continue this way, you will suffer the same vengeance and torment that overcame Nuh's people, Hud's people, Salih's people and Lut's people.'' Qatadah said,

(And O my people! Let not my Shiqaq cause you) "He is saying, `Do not be influenced by your differing with me.''' As-Suddi said, "This means your enmity of me should not lead you to continue in misguidance and disbelief, or else you will be afflicted by what afflicted them.'' Concerning His statement,

(and the people of Lut are not far off from you!) It has been said that this refers to the period of time. Qatadah said, "This means that they were only destroyed before you yesterday.'' It has also been said that it refers to place. Actually, the verse carries both meanings.

(And ask forgiveness of your Lord) from the previous sins.

(and turn unto Him in repentance.) In whatever evil actions you may encounter in the future. Concerning his statement,

(Verily, my Lord is Most Merciful, Most Loving.) to those who repent.

(91. They said: "O Shu`ayb! We do not understand much of what you say, and we see you weak among us. Were it not for your family, you would have been stoned, and you are not powerful against us.'') (92. He said: "O my people! Is then my family of more weight with you than Allah And you have cast Him away behind your backs. Verily, my Lord is surrounding all that you do.'')

He said to them: Do you see O my people, that if I

(have a clear evidence from my Lord) meaning, upon clear guidance in that which I am calling to.

(and He has given me a good sustenance from Himself.) It has been said that he meant the prophethood. It has also been said that he meant the lawful provisions. It seems that the verse carries both meanings. Ath-Thawri said,

(I wish not, in contradiction to you, to do that which I forbid you.) meaning, `do not forbid you from something and at the same time I contradict my prohibitions in secret behind your backs, doing what I have forbidden.' This is similar to what Qatadah said concerning Allah's statement,

(I wish not, in contradiction to you, to do that which I forbid you.) "He is saying, `I do not forbid you all from something while I do it myself.'''

(I only desire reform to the best of my power.) This means, "In that which I command and forbid you, I only want to correct your affair as much as I am able.''

(And my guidance cannot come) This means, "In whatever I intend that agrees with the truth.''

(except from Allah, in Him I put my trust) This means in all of my affairs.

(and unto Him I repent.) meaning; "I return.'' This has been said by Mujahid and others.

(89. "And O my people! Let not my Shiqaq cause you to suffer the fate similar to that of the people of Nuh or of Hud or of Salih, and the people of Lut are not far off from you!'') (90. "And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.'') He (Shu`ayb) said to them,

(And O my people! Let not my Shiqaq cause you) This means, "Do not let your hatred and enmity of me cause you to persist in your corruption and disbelief. If you continue this way, you will suffer the same vengeance and torment that overcame Nuh's people, Hud's people, Salih's people and Lut's people.'' Qatadah said,

(And O my people! Let not my Shiqaq cause you) "He is saying, `Do not be influenced by your differing with me.''' As-Suddi said, "This means your enmity of me should not lead you to continue in misguidance and disbelief, or else you will be afflicted by what afflicted them.'' Concerning His statement,

(and the people of Lut are not far off from you!) It has been said that this refers to the period of time. Qatadah said, "This means that they were only destroyed before you yesterday.'' It has also been said that it refers to place. Actually, the verse carries both meanings.

(And ask forgiveness of your Lord) from the previous sins.

(and turn unto Him in repentance.) In whatever evil actions you may encounter in the future. Concerning his statement,

(Verily, my Lord is Most Merciful, Most Loving.) to those who repent.

(91. They said: "O Shu`ayb! We do not understand much of what you say, and we see you weak among us. Were it not for your family, you would have been stoned, and you are not powerful against us.'') (92. He said: "O my people! Is then my family of more weight with you than Allah And you have cast Him away behind your backs. Verily, my Lord is surrounding all that you do.'')