SURAH (11) HUD (AYA 41 to 60)

وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ {11:41}

[Q11:41] Wa qaalar kaboo feehaa bismil laahi majraihaa wa mursaahaa; inna Rabbee la Ghafoorur Raheem. 
[Q11:41] And he said: Embark in it, in the name of ALLAH (SWT) be its sailing and its anchoring; most surely my Lord is Forgiving, Merciful.

[Q11:41] Dan (ketika itu) berkatalah Nabi Nuh (kepada pengikut-pengikutnya yang beriman): Naiklah kamu ke bahtera itu sambil berkata: Dengan nama ALLAH (SwT) bergerak lajunya dan berhentinya. Sesungguhnya Tuhanku adalah Maha Pengampun, lagi Maha Mengasihani.  

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(11:41) Noah said: ' Embark in it. In the name of Allah is its sailing and its anchorage. My Lord is Ever Forgiving, Most Merciful. *45

*45. Trust in God is the quintessential characteristic of the believer. True, like any other person, the believer also has recourse to worldly measures. It is, in fact, necessary to use them on account of the laws of nature under which all human beings live and operate. One thing, however, differentiates a believer from a man of the world. A believer, while having recourse to worldly measures, places his reliance on God rather than on the measures he adopts. He is well aware that none of his measures can be of any avail unless they coincide with God's favour and mercy. 

وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَىٰ نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَبْ مَعَنَا وَلَا تَكُنْ مَعَ الْكَافِرِينَ {11:42}

[Q11:42] Wa hiya tajree bihim fee mawjin kaljibaali wa naadaa Noohunib nahoo wa kaana fee ma'ziliny yaa bunai yarkam ma'anaa wa laa takum ma'al kaafireen. 
[Q11:42] And it moved on with them amid waves like mountains; and Nuh called out to his son, and he was aloof: O my son! Embark with us and be not with the unbelievers.

[Q11:42] (Mereka semua naik) dan bahtera itupun bergerak laju membawa mereka dalam ombak yang seperti gunung-ganang dan (sebelum itu) Nabi Nuh memanggil anaknya, yang sedang berada di tempat yang terpisah daripadanya: Wahai anakku, naiklah bersama-sama kami dan janganlah engkau tinggal dengan orang-orang yang kafir. 

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(11:42) The Ark sailed along with them amid mountain-like waves. Noah, spotting his son at a distance, called out to him: 'My son. embark with us. and do not be with the unbelievers.' 

قَالَ سَآوِي إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ ۚ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلَّا مَنْ رَحِمَ ۚ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ {11:43}

[Q11:43] Qaala sa aaweee ilaa jabaliny ya'simunee minal maaa'; qaala laa 'aasimal yawma min amril laahi illaa mar rahim; wa haala bainahumal mawju fakaana minal mughraqeen. 
[Q11:43] He said: I will betake myself for refuge to a mountain that shall protect me from the water. Nuh said: There is no protector today from ALLAH (SWT)'s punishment but He Who has mercy; and a wave intervened between them, so he was of the drowned.

[Q11:43] Anaknya menjawab: Aku akan pergi berlindung ke sebuah gunung yang dapat menyelamatkan aku daripada ditenggelamkan oleh air. Nabi Nuh berkata: Hari ini tidak ada sesuatupun yang akan dapat melindungi dari azab ALLAH (SwT), kecuali orang yang dikasihani olehNya dan dengan serta-merta ombak itu pun memisahkan antara keduanya, lalu menjadilah dia (anak yang derhaka itu) dari orang-orang yang ditenggelamkan oleh taufan.

A very few believed Nuh and joined him in the ark. THE GREAT FLOOD DESTROYED ALL SAVE THOSE IN THE ARK.

v  Keeping this in view the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

“My Ahlul Bayt are like the ark of Nuh.

Whoso boards on it is saved, and

whoso stays behind is drowned and lost.”

VERY FEW AMONG THE FOLLOWERS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ADHERE TO HIS AHLUL BAYT.

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(11:43) The son replied: 'I will go to a mountain for refuge and it will save me from the water.' Noah said: 'None can save anyone today from the command of Allah except those on whom He may have mercy.' Thereupon a wave swept in between the two and he was drowned.

وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ ۖ وَقِيلَ بُعْدًا لِلْقَوْمِ الظَّالِمِينَ {11:44}

[Q11:44] Wa qeela yaaa ardubla'ee maaa'aki wa yaa samaaa'u aqi'ee wa gheedal maaa'u wa qudiyal amru wastawat 'alal joodiyyi wa qeela bu'dal lilqawmiz zaalimeen. 
[Q11:44] And it was said: O earth, swallow down your water, and O cloud, clear away; and the water was made to abate and the affair was decided, and the ark rested on the Judi, and it was said: Away with the unjust people.

[Q11:44] Dan (setelah binasanya kaum kafir itu) diperintahkan kepada bumi dan langit dengan berkata: Wahai bumi telanlah airmu dan wahai langit berhentilah dari curahan hujanmu dan (ketika itu) surutlah air, serta terlaksanalah perintah (ALLAH (SwT)) itu dan bahtera Nabi Nuh itupun berhenti di atas gunung "Judi" serta diingatkan (kepada kaum kafir umumnya bahawa): Kebinasaanlah akhirnya bagi orang-orang yang zalim. 

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(11:44) And the command was given: 'Earth! Swallow up your water'; and: 'Heaven! Abate!' So the water subsided, the command was fulfilled, and the Ark settled on Mount Judi, *46 and it was said: 'Away with the wrong-doing folk!'

*46. Mount Judi is situated to the north-east of the Island of Ibn 'Umar in Kurdistan. According to the Bible, the Ark's resting place was Ararat, which is the name of a particular mountain as well as of a whole range of mountains in Armenia. Ararat, in the sense of a mountain range, extends from the Armenian plateau to southern Kurdistan. The mount called Judi is part of this range and is known even today by the same name. In ancient historical accounts, Mount Judi is mentioned as the place where the Ark rested. Around 250 B.C., a Babylonian priest, Berasus, wrote a history of his country based on Chaldean traditions. He mentions Judi as the resting-place of Noah's Ark. The history written by Abydenus, a disciple of Aristotle, also corroborates this. Abydenus further remarks that many people in Mesopotamia possessed pieces of the Ark which they used as a charm. They ground those pieces in water and gave the preparation to the sick so as to cure them of their ailments.
In connection with this great incident one is also faced with the question of whether the Flood was universal or whether it was limited to the area inhabited by the people of Noah. This question remains unanswered to this day. Under the influence of Israelite traditions, it is believed that it was a universal Flood (Genesis 7: 18-24). The Qur'an, however, does not explicitly say so. There are several allusions in the Qur'an which indicate that subsequent generations of mankind are the descendants of those who were saved from the Flood. But that does not necessarily mean that the Flood covered the whole world. For, it is quite plausible that at that point in history the human population was confined only to the area which was overtaken by the Flood, and that those born after the Flood gradually dispersed to other parts of the world.
This view is supported by two things. Firstly, ancient historical traditions, archaeological discoveries and geological data provide evidence that a great flood took place at some period in the distant past in the Tigris-Euphrates region. There is no such evidence for a universal flood. Secondly, traditions about a great flood have been popular among all communities of the world down the ages. Such traditions are found even in the folklore of such distant regions as Australia, America and New Guinea. One may thus conclude that at some time in the past the ancestors of all these communities lived together in some region which was overtaken by the Flood. Since presumably their descendants subsequently dispersed to, and settled down in different parts of the world, they transmitted and preserved the traditions of this great Flood. (For details see Towards Understanding the Qur'an, vol. Ill, al-A'raf 7 n. 47, pp. 37-8.) 

وَنَادَىٰ نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ {11:45}

[Q11:45] Wa naadaa noohur Rabbahoo faqaala Rabbi innabnee min ahlee wa inna wa'dakal haqqu wa Anta ahkamul haakimeen. 
[Q11:45] And Nuh cried out to his Lord and said: My Lord! Surely my son is of my family, and Thy promise is surely true, and Thou art the most just of the judges.

[Q11:45] Dan Nabi Nuh merayu kepada Tuhannya dengan berkata: Wahai Tuhanku! Sesungguhnya anakku itu dari keluargaku sendiri dan bahawa janjiMu itu adalah benar dan Engkau adalah sebijak-bijak Hakim yang menghukum dengan seadil-adilnya.

Nuh made this supplication to make it clear forever that any relationship to the prophets without spiritual excellence does not justify the use of the term "ahl" ul Bayt. It is exclusively restricted to the thoroughly purified (Ahzab 33:33) group of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s household.

RELATIONSHIP BY BLOOD OR MATRIMONY IS NOT APPLICABLE. TRUE REFLECTION OF CHARACTER AND SPIRITUAL ATTAINMENT IS THE BASIS OF THE THOROUGH PURIFICATION.

Although Kanan was his son, ALLAH (SWT) says to Nuh that verily he is not of his family, because he was an infidel and did not have the qualities of his father. Birth or ancestry has no value at all.

r  Salman, an outsider, was accepted as one among his Ahlul Bayt by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) on the basis of his faith and piety. It is well known that Salman was a devout follower of Ali ibne Abi Talib. No other companion had achieved such a singular position except Salman.

Imam Ali bin Musa ar Rida said: Like the accursed son of Nuh, whoso is of us, but does not obey ALLAH (SWT)'s commands and follow the sunnah of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), ceases to be of us; and those who call themselves our followers (Shi-ahs) but do not carry out the commands of ALLAH (SWT) and His Prophet are not our Shi-ahs at all. The same rule applies to those who claim to be Sayyids (the descendants of the holy Imams).

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(11:45) And Noah called out to his Lord, saying: 'My Lord! My son is of my family. Surely Your promise is true, *47 and You are the greatest of those who judge. *48

*47. Noah (peace be on him) reminds God of His promise to spare his family. Since his son was quite obviously part of his family. Noah requests of God that he be spared. 
*48. Noah (peace be on him) acknowledges that God's judgement is final; that it is one against which there can be no appeal. Moreover, God's judgement is also based on absolute knowledge and perfect justice. 

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ {11:46}

[Q11:46] Qaala yaa Noohu innahoo laisa min ahlika innahoo 'amalun ghairu saalihin falaa tas'alni mmaa laisa laka bihee 'ilmun inneee a'izuka an takoona minal jaahileen. 
[Q11:46] He said: O Nuh! Surely he is not of your family; surely he is (the doer of) other than good deeds, therefore ask not of Me that of which you have no knowledge; surely I admonish you lest you may be of the ignorant.

[Q11:46] ALLAH (SwT) berfirman: Wahai Nuh! Sesungguhnya anakmu itu bukanlah dari keluargamu (kerana dia telah terputus hubungan denganmu disebabkan kekufurannya); sesungguhnya bawaannya bukanlah amal yang soleh, maka janganlah engkau memohon kepadaKu sesuatu yang engkau tidak mempunyai pengetahuan mengenainya. Sebenarnya Aku melarangmu dari menjadi orang yang jahil.

(see commentary for verse 45)

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(11:46) In response Noah was told: 'Most certainly he is not of your family; verily he is of unrighteous conduct. *49 So do not ask of Me for that concerning which you have no knowledge. I admonish you never to act like the ignorant ones. *50

*49. The import of this Qur'anic verse may best be appreciated by analogy to the limbs on a person's body. A limb may become rotten and a physician may decide to remove it by surgical operation. Now, the patient may ask his doctor not to amputate because it is a part of his body. The natural reply of the physician would be that the rotten limb was not truly a part of his body. Such a reply does not amount to denying, in a literal sense, the obvious fact that the limb is a part of that person's body. What such a statement actually means is that a person's body requires sound and healthy limbs rather than those which are rotten. For rotten limbs are not only useless, they are even able to damage other healthy limbs. In view of the above, it makes sense that that limb be surgically removed. In a similar way a righteous father may be told that his corrupt son is not a part of his family. The biological fact of his being the son of his father is not being negated here. Rather, it is being said that on a moral plane the son has nothing to do with his father's righteous household.
It is also pertinent to remember the context in which the present pronouncement was made. A judgement was needed in the encounter between faith and unbelief so as to determine who had faith and who was devoid of it. The righteous were to be saved and the evil were to be destroyed. The pronouncement was not intended to suggest that those of a certain stock would be saved while others would be destroyed.
By mentioning Noah's son as 'one of unrighteous conduct', the Qur'an draws our attention to another significant fact. A worldly person brings up his children and holds them dear for the simple reason that they happen to be his offspring regardless of their conduct. However, for a believer, the main consideration is how his children actually behave. A believer's view of his children is governed by the conception that his children are God's trust placed in his care such that he may bring them up in a manner that allows them to pursue the end for which God has created man. It is possible, however, that in spite of their best efforts parents may not succeed in the proper upbringing of their children and that the latter, when they grow up, fail to obey their Lord. If this happens, parents should realize that all their efforts have been wasted and that there is no reason for them to hold such children dear to their hearts.
The Qur'an is firm in its suggestion of such an attitude. It is obvious, therefore, that the same holds true for other relatives who are not as close as one's own children. For faith, as we know, is essentially an ideational and moral quality, and people are called believers or men of faith by dint of possessing that quality. It is man's faith which creates affinity between him and all other believers. The essential nexus of this relationship is thus ideational and moral. Those who happen to be a person's kin through blood ties are indeed relatives. If they do not share their faith, however, a believer will fulfil and be required to fulfil only the duties he owes to them on account of the accident of this blood relationship. This relationship, however, is bound to be devoid of the true cordiality and spiritual affinity which characterizes his relationship with believers. And should there be any conflict between belief and unbelief whereby a believer's relatives confront him, the believer is required to treat them exactly as any other unbeliever. 
*50. God's observation should not give even the slightest misunderstanding that Noah (peace be on him) in any way lacked the true spirit of faith or that his faith was, to any degree, tainted by Ignorance (Jahiliyah). What perhaps one ought to remember, in order to fully appreciate what is being said here is that even Prophets are human. As human beings, it is not always possible even for them to maintain the very high standards of excellence laid down for men of faith. At some psychologically-charged moment even Prophets, despite their extraordinary spiritual excellence and sublimity, become vulnerable albeit momentarily to human weaknesses. However, as soon as they realize or are made to realize by God that their conduct is falling short of the high standards required of them, they repent. Without the least hesitation or delay, they strive to mend their ways.
In fact there cannot be any better proof of Noah's moral excellence than the present incident mentioned in the Qur'an. Just consider what had happened. Only a few moments previously Noah's son had drowned before his very eyes, something that would have simply shattered his father's whole being. At such an agonizing moment Noah (peace be on him) was reminded by God that his son had identified himself with falsehood rather than with truth. Noah (peace be on him) was told that this feeling that his son belonged to him merely because he was from his loins was a vestige jahiliyah. What is significant is that Noah (peace be on him) immediately re-oriented himself and fully adopted the attitude required of him by Islam, doing so despite the fact that the wound that he had sustained was fresh.

قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ {11:47}

[Q11:47] Qaala rabbi inneee a'oozu bika an as'alaka maa laisa lee bihee 'ilmunw wa illaa taghfir lee wa tarhamneee akum minal khaasireen.
[Q11:47] He said: My Lord! I seek refuge in Thee from asking Thee that of which I have no knowledge; and if Thou shouldst not forgive me and have mercy on me, I should be of the losers.

[Q11:47] Nabi Nuh berkata: Wahai Tuhanku! Sesungguhnya aku berlindung kepadaMu daripada memohon sesuatu yang aku tidak mempunyai pengetahuan mengenainya dan jika Engkau tidak mengampunkan dosaku dan memberi rahmat kepadaku, nescaya menjadilah aku dari orang-orang yang rugi. 

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(11:47) Noah said: 'My Lord! I take refuge with You that I should ask you for that concerning which I have no knowledge. And if You do not forgive me and do not show mercy to me, I shall be among the losers. *51

*51. By relating the story of Noah's son, God has unequivocally and effectively made it clear that His justice is free from all biases, that His judgement is perfect and absolute. The Makkan unbelievers had entertained the illusion that God's wrath would not overtake them no matter how they behaved. They thought so because they happened to be the descendants of Abraham (peace be on him) and the devotees of a number of well-known gods and goddesses. In the past, Jews and Christians also entertained, as they still entertain, illusions of the same kind. In fact, there are also many deviant Muslims who place their reliance on false hopes. They believe that since they are descendants or devotees of some saints, the intercession of those saints will enable them to escape God's justice.
However, the Qur'an portrays how one of the great Prophets helplessly watches his own flesh and blood drown. In a state of severe emotional agitation, he piteously implores God to forgive his son. In response, God rebukes him. Thus, we see that even a person of a Prophet's ranking failed to salvage an iniquitous son. 

قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ {11:48}

[Q11:48] Qeela yaa Noohuh bit bisalaamim minnaa wa barakaatin 'alaika wa 'alaaa umamim mimmam ma'ak; wa umamun sanumatti'uhum summa yamassuhum minaa 'azaabun aleem. 
[Q11:48] It was said: O Nuh! Descend with peace from Us and blessings on you and on the people from among those who are with you, and there shall be nations whom We will afford provisions, then a painful punishment from Us shall afflict them.

[Q11:48] ALLAH (SwT) berfirman: Wahai Nuh! Turunlah (dari bahtera itu) dengan selamat dan berkat dari Kami kepadamu dan kepada umat-umat yang bersama-samamu dan (dalam pada itu) ada umat-umat dari keturunan mereka yang Kami akan beri kesenangan kepadanya (dalam kehidupan dunia), kemudian mereka akan dikenakan azab dari Kami yang tidak terperi sakitnya.

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(11:48) It was said: 'Noah! Disembark, *52 with Our peace, and with blessings upon you and upon those who are with you. There are also people whom We shall allow to enjoy themselves for a while, and then a painful chastisement from Us shall afflict them.'

*52. Noah (peace be on him) was directed to disembark on the mountain on which the Ark had rested. 

تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَٰذَا ۖ فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ {11:49}

[Q11:49] Tilka min ambaaa'il ghaibi nooheehaaa ilaika maa kunta ta'lamuhaaaa anta wa laa qawmuka min qabli haazaa fasbir innal 'aaqibata lilmuttaqeen. 
[Q11:49] These are announcements relating to the unseen which We reveal to you, you did not know them-- (neither) you nor your people-- before this; therefore be patient; surely the end is for those who guard (against evil).

[Q11:49] (Kisah Nabi Nuh) itu adalah dari perkara-perkara yang ghaib yang Kami wahyukan kepadamu (wahai Muhammad), yang engkau dan kaum engkau tidak mengetahuinya sebelum ini. Oleh itu, bersabarlah. Sesungguhnya kesudahan yang baik (yang membawa kejayaan di dunia dan kebahagiaan di akhirat) adalah bagi orang-orang yang bertakwa. 

THE OPENING STATEMENT IN THIS VERSE MAKES IT CLEAR THAT WHATEVER KNOWLEDGE THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD WAS RECEIVED FROM ALLAH (SWT) THROUGH REVELATIONS, and not gained by any other source.

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(11:49) We reveal to you these accounts of matters that are beyond the reach of human perception. Neither you nor your people knew about them before this. Be, then, patient. Surely, the good end is for the God-fearing. *53

*53. The Prophet Muhammad (peace be on him) is consoled by the statement that in the same way that Noah (peace be on him) and his righteous people ultimately succeeded, so will he and his Companions. It is God's law that the opponents of the truth seem to achieve some measure of success in the beginning. But ultimate success is the lot of those who, out of their God-fearing, avoid all erroneous ways while seeking to serve the cause of the truth. The import of the story, therefore, is that the believers should not feel heart-broken by their ephemeral sufferings or the successes of their opponents. Instead, they should persevere, with courage and fortitude, in their struggle for the cause of the truth.

SECTION 5

         The Ministry of Hud

The people had been exhorted by Hud, to believe in and serve none but ALLAH---They rejected Hud’s admonition and thus they were destroyed.

وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ إِنْ أَنْتُمْ إِلَّا مُفْتَرُونَ {11:50}

[Q11:50] Wa ilaa 'aadin akhaahum Hoodaa; qaala yaa qawmi' budul laaha maa lakum min ilaahin ghairuhooo in antum illaa muftaroon. 
[Q11:50] And to Ad (We sent) their brother Hud. He said: O my people! Serve ALLAH (SWT), you have no god other than He; you are nothing but forgers (of lies).

[Q11:50] Dan kepada kaum Aad, Kami utuskan saudara mereka Nabi Hud, dia berkata: Wahai kaumku! Sembahlah kamu akan ALLAH (SwT)! Sebenarnya tiada Tuhan bagi kamu selain daripadaNya. kamu hanyalah orang-orang yang mengada-adakan perkara-perkara yang dusta (terhadap ALLAH (SwT)).

These verses refer to Hud; also refer to the commentary of al Araf 7:65 to 72.

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(11:50) And to 'Ad We sent their brother Hud. *54 He said: 'My people! Serve Allah: you have no god save Him. (In attributing partners to Allah) you have merely been fabricating lies. *55

*54. For a detailed account see Towards Understanding the Qur'an, vol. III, al-A'raf 7, nn. 51-6, pp. 42-5.
*55. Those whom the Makkan unbelievers associated with God in His divinity actually possessed none of the attributes and powers of God. There was, therefore, no grounds whatsoever for anyone to worship them. Some people had mistakenly taken them as their deities, and looked to those deities to answer their prayers and fulfil their needs. 

يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي ۚ أَفَلَا تَعْقِلُونَ {11:51}

[Q11:51] Yaa qawmi laaa as'alukum 'alaihi ajran in ajriya illaa 'alal lazee fataranee; afalaa ta'qiloun.
[Q11:51] O my people! I do not ask of you any reward for it; my reward is only with Him Who created me; do you not then understand?

[Q11:51] Wahai kaumku! Tiadalah aku meminta sebarang upah daripada kamu tentang (ajaran yang aku sampaikan) itu. Upahku hanyalah dari ALLAH (SwT) yang menciptakan daku; maka mengapa kamu tidak mahu menggunakan akal (untuk mengetahui kebenaran)?  

(see commentary for verse 50)

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(11:51) My people! I seek no reward from you for my work. My reward lies only with Him Who created me. Do you not understand anything? *56

*56. This is a very eloquent statement which also embodies a very weighty argument. The Makkan unbelievers had summarily rejected the Prophet's Message without even seriously considering it. This was indicative of the fact that they did not use their brains. For, had they used them, they would certainly have been impressed by the veracity of the Prophet (peace be on him) and the truth of his teachings. For here was someone who had gone through immense suffering in the course of his calling his people to the truth and in sincerely counselling and admonishing them. Again, it was quite evident from all the Prophet's activities that there was no intention of seeking any benefit for himself or his family. The conclusion was very clear. Such a person must have had a very strong reason to be totally convinced about the truth of his faith. For it is in the cause of his faith that he had renounced all his ease and comfort, eschewed the ambitions of material prosperity, and ventured to undertake the perilous task of challenging the beliefs, customs and ways of life which were so deeply rooted in the history of his people. Such an undertaking naturally exposed him both to the hostility of his own people and to many others. It is obvious that the teaching of such a person could not have been so flimsy and trivial as to be casually cast aside without giving it even a serious thought. 

وَيَا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا مُجْرِمِينَ {11:52}

[Q11:52] Wa yaa qawmis taghfiroo Rabbakum summa toobooo ilaihi yursilis samaaa'a 'alaikum midraaranw wa yazidkum quwwatan ilaa quwwatikum wa laa tatawallaw mujrimeen. 
[Q11:52] 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 do not turn back guilty.

[Q11:52] Dan wahai kaumku! Mintalah ampun kepada Tuhan kamu, kemudian kembalilah taat kepadaNya, supaya Dia menghantarkan kepada kamu hujan lebat serta menambahkan kamu kekuatan di samping kekuatan kamu yang sedia ada dan janganlah kamu membelakangkan seruanku dengan terus melakukan dosa! 

(see commentary for verse 50)

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(11:52) My people! Ask your Lord for forgiveness and turn to Him in repentance. He will shower abundant rains upon you from the heaven, and will add strength to your strength. *57 Do not turn away as those given to guilt.'

*57. This is a reiteration of what was said earlier, 'that you may seek forgiveness of your Lord and turn to Him in repentance whereupon He will grant you a fair enjoyment of life until an appointed term'. (See verse 3 above.) We learn from this that the rise and fall of a nation's fortunes depends on moral factors. For God's rule over the world is based on moral rather than physical laws which are bereft of all distinction between good and evil. The Qur'an has repeatedly mentioned that when a nation receives God's Message through a Prophet, the fate of that nation depends entirely on how it responds to it. If that nation accepts the Message, God lavishes His bounties and blessings upon it. However, if that nation spurns the Message, it is destroyed.
This is a provision of the moral law according to which God deals with human beings. Another provision of this law is that any nation which, deluded by its worldly prosperity, has recourse to wrong-doing and sin, is doomed to destruction. However, if the people in question while proceeding speedily towards their tragic end, realize their mistake, give up their disobedience of God and sincerely return to His worship and service, their evil end is averted and their term is extended. Not only that but they are also judged to be deserving of reward instead of punishment, and God even ordains that they may attain well-being and ascendancy. 

قَالُوا يَا هُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِي آلِهَتِنَا عَنْ قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ {11:53}

[Q11:53] Qaaloo yaa Hoodu maa ji'tanaa bibaiyinatinw wa maa nahnu bitaarikeee aalihatinaa 'an qawlika wa maa nahnu laka bimu'mineen. 
[Q11:53] They said: O Hud! You have not brought to us any clear argument and we are not going to desert our gods for your word, and we are not believers in you:

[Q11:53] Mereka berkata: Wahai Hud! Engkau tidak membawa kepada kami sebarang keterangan yang membuktikan kebenaranmu dan kami tidak akan meninggalkan penyembahan tuhan-tuhan kami dengan sebab kata-katamu itu! Dan kami tidak sekali-kali percaya kepadamu! 

(see commentary for verse 50)

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(11:53) They said: 'O Hud! You have not brought to us any clear evidence, *58 and we are not going to forsake our gods merely because you say so. We are not going to believe you.

*58. The unbelievers contended that Hud (peace be on him) had no clear evidence to prove that it is God Who had designated him to communicate a message, and that his teachings were true. 

إِنْ نَقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ ۗ قَالَ إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ {11:54}

[Q11:54] In naqoolu illa' taraaka ba'du aalihatinaa bisooo'; qaala inneee ushhidul laaha wash hadooo annee bareee'um mimmaa tushrikoon, 

[Q11:54] We cannot say aught but that some of our gods have smitten you with evil. He said: Surely I call ALLAH (SWT) to witness, and do you bear witness too, that I am clear of what you associate (with ALLAH (SWT).
[Q11:54] Kami hanya boleh berkata bahawa setengah dari tuhan-tuhan kami telah mengenakanmu sesuatu penyakit gila (disebabkan engkau selalu mencaci penyembahan kami itu). Nabi Hud menjawab: Sesungguhnya aku menyeru ALLAH (SwT) menjadi saksi tentang kebenaranku, dan kamu juga saksikanlah bahawa aku bersih dari dosa perbuatan syirik kamu - 

(see commentary for verse 50)

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(11:54) All we can say is that some god of ours has afflicted you with evil. *59 .Hud said: 'Indeed I take Allah as my witness, *60 and you too to be my witnesses that I have nothing to do *61 with your associating with Allah

*59. The unbelievers presumably thought that because of his sacrilegious behaviour towards some saint or deity, Prophet Hud (peace be on him) had been smitten with madness. Consequently, both words of abuse and stones were hurled at him even though he had once enjoyed much esteem and respect. 
*60. In response to this. Hud (peace be on him) pointed out that it was true that he had not put forth specific evidence in support of his claim. He contended that rather than bring a set of minor evidence in support of his claim, he had instead brought the weightiest evidence of all - Almighty God Himself. For God and His entire universe bear witness to the truths he enunciated. The same evidence also established that the conceptions entertained by the unbelievers were pure concoctions and lacked even an atom's worth of truth.
*61. The unbelievers were adamant. They would not forsake their deities just because Hud asked them to do so. In response, Prophet Hud (peace be on him) made it vehemently clear to them that he could not care less for their deities. 

مِنْ دُونِهِ ۖ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنْظِرُونِ {11:55}

[Q11:55] Min doonihee fakeedoonee jamee'an summa laa tunziroon. 
[Q11:55] Besides Him, therefore scheme against me all together; then give me no respite:

[Q11:55] Menyembah yang lain dari ALLAH (SwT). Maka rancangkanlah tipu helah kamu semua terhadapku, kemudian jalankan terus, janganlah kamu beri tempoh kepadaku mempertahankan diri. 

(see commentary for verse 50)

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(11:55) others than Him in His divinity. So conspire against me, all of you, and give me no respite. *62

*62. This is in answer to the unbelievers' contention that Hud was suffering because he had invited the wrath of their deities upon himself. (Cf. Yunus 10, n. 71.) 

إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ ۚ مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا ۚ إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {11:56}

[Q11:56] Innee tawakkaltu 'alallaahi Rabbee wa Rabbikum; maa min daaabbatin illaa Huwa aakhizum binaasiyatihaa; inna Rabbee 'alaa Siraatim mustaqeem. 
[Q11:56] Surely I rely on ALLAH (SWT), my Lord and your Lord; there is no living creature but He holds it by its forelock; surely my Lord is on the right path.

[Q11:56] Kerana sesungguhnya aku telah berserah diri kepada ALLAH (SwT), Tuhanku dan Tuhan kamu! Tiadalah sesuatupun dari makhluk-makhluk yang bergerak di muka bumi melainkan ALLAH (SwT) jualah yang menguasainya. Sesungguhnya Tuhanku tetap di atas jalan yang lurus. 

(see commentary for verse 50)

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(11:56) I have put my trust in Allah, Who is my Lord and your Lord. There is no moving creature which He does not hold by its forelock. Surely, My Lord is on the straight path. *63

*63. Whatever God does is absolutely right. All His actions are rightly- directed and sound. None of His actions are arbitrary. He governs the universe, and metes out full justice to all. It is, thus, impossible for someone to follow erroneous doctrines, and to engage in evil-doing and still attain salvation. Nor is it possible that someone who is truthful and righteous will end up a loser. 

فَإِنْ تَوَلَّوْا فَقَدْ أَبْلَغْتُكُمْ مَا أُرْسِلْتُ بِهِ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّي قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُ شَيْئًا ۚ إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ {11:57}

[Q11:57] Fa in tawallaw faqad ablaghtukum maaa ursiltu biheee ilaikum; wa yastakhlifu Rabbee qawman ghairakum wa laa tadur roonahoo shai'aa; inna Rabbee 'alaa kulli shai'in Hafeez. 
[Q11:57] But if you turn back, then indeed I have delivered to you the message with which I have been 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.

[Q11:57] Dalam pada itu, jika kamu membelakangkan juga seruanku, maka tidaklah menjadi hal kepadaku kerana aku telah sampaikan kepada kamu apa yang telah diutus oleh ALLAH (SwT) untuk menyampaikannya dan Tuhanku akan menggantikan kamu dengan suatu kaum yang lain (setelah kamu dibinasakan) dan kamu pula tidak akan dapat membahayakanNya sedikitpun. Sesungguhnya Tuhanku Maha Pengawal dan Pemelihara tiap-tiap sesuatu.  

(see commentary for verse 50)

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(11:57) If you, then, turn away (from the truth), know that I have delivered the message with which I was sent to you. Now my Lord will set up another people in place of you and you shall in no way be able to harm Him. *64 Surely my Lord keeps a watch over everything.'

*64. This is a rejoinder to the unbelievers' statement that they would in no way forsake their deities and believe in the teachings of Hud.

وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَنَجَّيْنَاهُمْ مِنْ عَذَابٍ غَلِيظٍ {5811:}

[Q11:58] Wa lammaa jaaa'a amrunaa najainaa Hoodanw wallazeena aamanoo ma'ahoo birahmatim minnaa wa najainaahum min 'azaabin ghaleez. 
[Q11:58] And when Our decree came to pass, We delivered Hud and those who believed with him with mercy from Us, and We delivered them from a hard chastisement. 

[Q11:58] Dan apabila datang azab Kami, Kami selamatkan Nabi Hud berserta dengan umatnya yang beriman, dengan rahmat dari Kami dan Kami selamatkan mereka dari azab yang keras.

‘Qummi’ relates in his commentary that the ‘Ad’ were a people of strong build and huge stature. They lived in the forests. They worshipped idols. However much the Apostle Hud exhorted them to give up idol-worship and embrace Islam, they paid no heed to his advice.

Ø  ALLAH (SWT) caused a drought and for years together not a drop of water rained from heaven. At last a group of the people gathered at the door of Hud and a black woman with ugly face and a bald head came out and coming to know that the people had assembled to pray to ALLAH (SWT) for rain, said: “What! If the prayer of Hud was so sure to be heard by ALLAH (SWT), he would have prayed for himself, for his own cornfields are totally burnt and destroyed by the sun.”

Ø  The people however requested Hud to pray for rain. Hud prayed and told the people to return to their villages saying, “Go Ye! It has rained in your places and again the food hast come cheaper.”

Ø  The people then asked who the old woman was, who appeared at his door and spoke to them. Hud said that she was his wife for whom he prayed to ALLAH (SWT) to give her the longest life possible. When they asked as to why he prayed so, Hud replied: “ALLAH (SWT) created not a believer but with an enemy.” She is my enemy.

Ø  IT IS BETTER TO HAVE AN ENEMY UNDER US THAN BEING UNDER AN ENEMY.

Ø  After the rain the people prospered very much BUT NEVER did they amend their faith, their conduct or character.

At last they were wiped out of existence. See verses 7:65; 53:50 and 89:6

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(11:58) And when Our com-mand came to pass, We delivered Hud, together with those who shared his faith, out of special mercy from Us. We delivered them from a woeful chastisement.

وَتِلْكَ عَادٌ ۖ جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ {11:59}

[Q11:59] Wa tilka 'Aad, jahadoo bi Aayaati Rabbihim wa 'asaw Rusulahoo wattaba'ooo amra kulli jabbaarin 'aneed. 
[Q11:59] And this was Ad; they denied the communications of their Lord, and disobeyed His messengers and followed the bidding of every insolent opposer (of truth).

[Q11:59] Dan itulah peristiwa kaum Aad mereka mengingkari ayat-ayat keterangan Tuhan mereka, serta mereka menderhaka kepada Rasul-rasulnya dan mereka menurut perintah tiap-tiap ketua yang bermaharajalela, lagi degil dalam keingkarannya.

(see commentary for verse 50)

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(11:59) Such were 'Ad. They repudiated the signs of their Lord, disobeyed His Messengers, *65 and followed the bidding of every tyrannical enemy of the truth.

*65. It is true that only one Messenger (viz. Hud) had come to them. However, his teachings were the same as those of all the other Messengers who had been raised among different nations and at different times. Hence their rejection of Hud's message is referred to here as a rejection of all Messengers. 

وَأُتْبِعُوا فِي هَٰذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ ۗ أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ ۗ أَلَا بُعْدًا لِعَادٍ قَوْمِ هُودٍ {11:60}

[Q11:60] Wa utbi'oo fee haazihid dunyaa la'natanw wa Yawmal Qiyaamah; alaaa inna 'Aadan kafaroo Rabbahum; alaa bu'dal li 'Aadin qawmin Hood. 
[Q11:60] And they were overtaken by curse in this world and on the resurrection day; now surely Ad disbelieved in their Lord; now surely, away with Ad, the people of Hud.

[Q11:60] Dan mereka ditimpa laknat (yang tidak putus-putus) dalam dunia ini dan pada hari kiamat. Ketahuilah Sesungguhnya kaum Aad itu telah kufur ingkar kepada Tuhan mereka. Ketahuilah! Sesungguhnya kebinasaanlah akhirnya bagi Aad: Kaum Nabi Hud. 

(see commentary for verse 50)

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(11:60) They were pursued by a curse in this world, and so will they be on the Day of Judgement .Lo! 'Ad disbelieved in the Lord. Lo! Ruined are 'Ad, the people of Hud.