SURAH (11) HUD (AYA 61 to 80)

SECTION 6

         The Ministry of Saleh

Saleh exhorts the people of Thamud to believe in and worship none but the Only God---They disbelieved and were destroyed.

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ هُوَ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيهَا فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي قَرِيبٌ مُجِيبٌ {11:61}

[Q11:61] Wa ilaa Samooda akhaahum Saalihaa; qaala yaa qawmi' budul laaha maa lakum min ilaahim ghairuhoo Huwa ansha akum minal ardi wasta' marakum feehaa fastaghfiroohu summa toobooo ilaih; inna Rabbee Qareebum Mujeeb.
[Q11:61] And to Samood (We sent) their brother Salih. He said: O my people! serve ALLAH (SWT), you have no ALLAH (SWT) other than He; He brought you into being from the earth, and made you dwell in it, therefore ask forgiveness of Him, then turn to Him; surely my Lord is Nigh, Answering.

[Q11:61] Dan kepada kaum Thamud, Kami utuskan saudara mereka: Nabi Soleh. Dia berkata: Wahai kaumku! Sembahlah kamu akan ALLAH (SwT)! Sebenarnya tiada Tuhan bagi kamu selain daripadaNya. Dialah yang menjadikan kamu dari bahan-bahan bumi, serta menghendaki kamu memakmurkannya. Oleh itu mintalah ampun kepada ALLAH (SwT) dari perbuatan syirik, kemudian kembalilah kepadaNya dengan taat dan tauhid. Sesungguhnya Tuhanku sentiasa dekat, lagi sentiasa memperkenankan permohonan hambaNya.

These verses refer to Salih; also refer to al Araf 7:73 to 79.

IF THE PEOPLE OF THAMUD DESERVED PUNISHMENT FOR KILLING A SHE-CAMEL, what will be the fate of those who killed the children of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)?

ß  When the six month old son of Imam Husayn was killed in Karbala, he said:

"O my Lord, they (the enemies of ALLAH (SWT) and His messenger) treated my son as they treated the she-camel of Salih."

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(11:61) And to Thamud We sent their brother Sali'h. *66 He said: 'My people! Serve Allah; you have no god other than Him. He brought you into being out of the earth, and has made you dwell in it. *67 So ask Him to forgive you, and do turn towards Him in repentance. *68 Indeed My Lord is near, responsive to prayers. *69

*66. For further information see Towards Understanding the Qur'an, vol. Ill, al-A'raf, nn. 57-62, pp. 45-8.
*67. This substantiates the fact that there is no god other than the One True God; and that He should be the sole object of worship and service. Now, even those who associated others with God in His divinity acknowledged that it is Allah alone Who created them. Using this obvious premise, Prophet Salih (peace be on him) sought to persuade people to affirm that God alone should be worshipped. He emphasized that it is God alone Who had made them into human beings out of the lifeless materials from the earth, and had subsequently settled them on earth. In view of this, who else than God could claim godhead? Likewise, who else could claim that he ought to be served and worshipped? 
*68. The Thamud had been guilty of worshipping others besides God. They are now urged to seek God's forgiveness for this grave sin.
*69. This verse is aimed at removing a major misconception which had been prevalent among the polytheists. This misconception is in fact one of the major reasons which prompted men to associate others with God in His divinity. One of man's most persistent faults is that he has conceived God to be similar to those worldly rulers who immerse themselves in a life of ease and luxury in their grand palaces. Such rulers are normally far removed from their subjects. To all intents and purposes they are well beyond the direct access of their subjects. The only way for their subjects to reach them is through the auspices of their favourite courtiers. And even if a subject succeeds in conveying his pleadings through a courtier, these rulers are often too arrogant to directly respond to such pleadings. This is one aspect of the function of a courtier - to communicate to a ruler the pleadings of his subjects, and also to communicate to the subjects the response of the ruler.
Since God was often conceived in the image of such worldly rulers many people fell prey to the false belief that God is well above the reach of ordinary human beings. This belief spread further because many clever people found it quite profitable to propagate such a notion. No wonder many people felt God could only be approached through powerful intermediaries and intercessors. The only way that a person's prayer could reach God and be answered by Him was to approach Him through one of the holy men. It was, therefore, considered necessary to grease the palm of the religious functionaries who supposedly enjoyed the privilege of conveying a man's offerings and prayers to the One on high. This misconception gave birth to a pantheon of small and large deities and intercessors who are supposed to act as intermediaries between man and God. This misconception has given rise to institutionalized priesthood, according to which no ritual, whether relating to birth or death, can be performed without the active participation of the priests.
Prophet Salih (peace be on him) strikes at the root of this ignorant system, and totally demolishes its intellectual infrastructure. This he does by emphasizing two facts: that God is extremely close to His creatures and that He answers their prayers. Thus he refutes many misconceptions about God: that He is far away, altogether withdrawn from human beings, and that He does not answer their prayers if they are to directly approach Him. God, no doubt, is transcendent, and yet He is extremely close to every person. Everyone will find Him just beside himself. Everyone can whisper to Him the innermost desires of his heart. Everyone can address his prayers to God both in public and in private, by verbally expressing those prayers or addressing them to Him without so much as uttering a single word. Moreover, God answers the prayers of all His creatures directly. The fact is that God's court with all its majesty is just around everyone's corner, so close to one's threshold, and always open to all. How silly it is, therefore, for people to search for those intercessors who they think will help them approach God, (See also Towards Understanding the Qur'an, vol. I, al-Baqarah 2, n. 188.) 

قَالُوا يَا صَالِحُ قَدْ كُنْتَ فِينَا مَرْجُوًّا قَبْلَ هَٰذَا ۖ أَتَنْهَانَا أَنْ نَعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَإِنَّنَا لَفِي شَكٍّ مِمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ {11:62}

[Q11:62] Qaaloo yaa Saalihu qad kunta feenaa marjuwwan qabla haazaaa atanhaanaaa an na'bu da maa ya'budu aabaaa'unaa wa innanaa lafee shakkim mimmaa tad'oonaaa ilaihi mureeb. 
[Q11:62] They said: O Salih! Surely you were one amongst us in whom great expectations were placed before this; do you (now) forbid us from worshipping what our fathers worshipped? And as to that which you call us to, most surely we are in disquieting doubt.

[Q11:62] Mereka menjawab dengan berkata: Wahai Soleh, sesungguhnya engkau sebelum ini adalah orang yang diharap dalam kalangan kami (untuk memimpin kami); patutkah engkau melarang kami daripada menyembah apa yang disembah oleh datuk nenek kami? Dan (ketahuilah) sesungguhnya kami berada dalam keadaan ragu-ragu yang merunsingkan tentang apa yang engkau serukan kami kepadanya.  

(see commentary for verse 61)

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(11:62) They said: 'O Salih! Until now you were one of those among us on whom we placed great hopes. *70 Now, would you forbid us to worship what our forefathers were wont to worship? *71 Indeed we are in disquieting doubt about what you are calling us to. *72

*70 The people of Salih (peace be on him) centred many expectations around him. On account of his wisdom, intelligence, maturity, and dignified personality they expected Salih to rise to great heights. They also believed that he would not only achieve personal greatness and prosperity, but would also assist his people in their bid to excel against other tribes and nations in terms of worldly benefits. However, no sooner had Salih begun to teach his people that they are obligated to exclusively worship and serve the One True God and pay due heed to the Hereafter than they became altogether disenchanted with him.
It may be recalled that the predicament of the Makkan unbelievers was no different from that of the people of Salih (peace be on him). The Makkans also recognized that Muhammad (peace be on him) was a person of outstanding qualities. They were confident that he would grow into a very successful merchant and that they would also benefit from his trading acumen. But then they found that the Prophet (peace be on him), contrary to their expectations, began to invite them to serve and worship the One True God. He also began to urge (hem to pay heed to the Next Life and to observe moral excellence. They were instantly disappointed and became totally averse to him. They even began to give vent to the idea that the Prophet (peace be on him) who for so long had been a perfectly normal person, was now seized by some strange mental disease. In their view it was because of this mental derailment that he had ruined his own life and also threw cold water on the hopes and expectations of his people. 
*71. This was the main reason which the unbelievers advanced to support their view, the rationale they offered for the worship of the deities in which they believed. The simple reason was, as stated here and elsewhere in the Qur'an, that their ancestors had also worshipped them! This brings into sharp relief the fundamental difference between the rationale offered by Islam and that offered by jahiliyah. Salih (peace be on him) had said that none but God deserves to be worshipped. He argued that since God had created human beings and had enabled them to settle on earth, they, therefore, ought to worship Him. The unbelievers responded by saying that their deities also deserved to be worshipped, indeed had been worshipped by their ancestors and so they could not just forsake them. In other words, they proclaimed their commitment to follow in the footsteps of their ancestors even if those ancestors had been altogether ignorant and stupid. 
*72. The Qur'an does not specify the 'disquieting doubt' to which the unbelievers were subjected. The reason for this is that although all of them had doubts, the doubt entertained by each was different. It may even be said that whenever people are asked to accept the truth, all those who believe in one kind of falsehood or the other feel disturbed. The complacent faith which they had before they became acquainted with the truth is simply gone, and a 'disquieting doubt' creeps in and begins to agitate them. Although each of them may feel this differently, an amount of disquiet is nevertheless common to all unbelievers.
Before the unbelievers were invited to the truth, they may never have felt the need to critically examine their position. But after the call to the truth has been made such an attitude can no longer persist. This is so because the trenchant criticism of jahiliyah made by the Prophet of the day together with his weighty arguments in support of his teachings is bound to have its effect. Moreover, his lofty morals, his firmness, his forbearance, his grace and dignity, his straightforward and honest ways, and his wisdom and sagacity create a certain respect for him even among his staunchest enemies. Not only that but the people concerned cannot help but notice that the best elements in the society of the day are continually drawn to the call of the truth. They also observe that as a result of embracing the truth the lives of these people are perceptibly transformed. Taken together, all these factors agitate the minds of those who wish to cling to and even promote the old jahiliyah even after the truth has been made known to them. 

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي مِنْهُ رَحْمَةً فَمَنْ يَنْصُرُنِي مِنَ اللَّهِ إِنْ عَصَيْتُهُ ۖ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ {11:63}

[Q11:63] Qaala yaa qawmi ara'aytum in kuntu 'alaa baiyinatim mir Rabbee wa aataanee minhu rahmatan famai yansurunee minal laahi in 'asaituhoo famaa tazeedoonanee ghaira takhseer.
[Q11:63] He said: O my people! Tell me if I have clear proof from my Lord and He has granted to me mercy from Himself-- who will then help me against ALLAH (SWT) if I disobey Him? Therefore you do not add to me other than loss: 

[Q11:63] Nabi Soleh berkata: Wahai kaumku! Bagaimana fikiran kamu, jika aku berada dalam kebenaran yang berdasarkan bukti yang nyata (mukjzat) dari Tuhanku dan Dia pula mengurniakan rahmat (pangkat Nabi) kepadaku sebagai pemberian daripadaNya, maka siapakah yang akan menolongku dari azab ALLAH (SwT) kalau aku menderhaka kepadaNya? Oleh itu, kamu tidak menambah sesuatu kebaikan pun bagiku selain daripada perkara yang merugikan.

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(11:63) Salih said: 'My people! What do you think? If I had a clear evidence from my Lord, and then He also bestowed His mercy upon me, who will rescue me from the punishment of Allah if I still disobey Him? You can only make me lose even more. *73

*73. Prophet Salih (peace be on him) makes it clear to his people that if he were to follow the advice which they offered him, it would virtually lead to his perdition. Were Salih (peace be on him) to act contrary to his conscience and in opposition to the knowledge and guidance intimated to him by God, he would be liable to God's punishment, and his people would be helpless in their efforts to rescue him from that punishment. Moreover, Salih (peace be on him) was not an ordinary person but a Prophet. This made his dereliction in the sight of God even more grave. For, God would take him to task on the grounds that although he had been encumbered with the duty to direct his people to the right way, he had consciously led them to error. 

وَيَا قَوْمِ هَٰذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ {11:64}

[Q11:64] Wa yaa qawmi haazihee naaqatul laahi lakum aayatan fazaroohaa taakul feee ardil laahi wa laa tamassoohaa bisooo'in fa yaakhuzakum azaabun qareeb. 
[Q11:64] And, O my people! this will be (as) ALLAH (SWT)'s she-camel for you, a sign; therefore leave her to pasture on ALLAH (SWT)'s earth and do not touch her with evil, for then a near chastisement will overtake you.

[Q11:64] Dan wahai kaumku! Ini adalah unta betina dari ALLAH (SwT) untuk kamu sebagai tanda (mukjizat) yang membuktikan kebenaranku. Oleh itu, biarkanlah dia mencari makan di bumi ALLAH (SwT) dan janganlah kamu menyentuhnya dengan sesuatu yang menyakitinya, (kalau kamu menyakitinya) maka kamu akan ditimpa azab seksa yang dekat masa datangnya. 

(see commentary for verse 61)

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(11:64) My people! This she-camel of Allah is a sign for you. So let her pasture on Allah's earth, and do not hurt her or else some chastisement - which is near at hand -should overtake you.'

فَعَقَرُوهَا فَقَالَ تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ {11:65}

[Q11:65] Fa 'aqaroohaa faqaala tamatta'oo fee daarikum salaasata aiyaamin zaalika wa'dun ghairu makzoob. 
[Q11:65] But they slew her, so he said: Enjoy yourselves in your abode for three days that is a promise not to be belied.

[Q11:65] Mereka kemudiannya menyembelih unta itu, lalu berkatalah Nabi Soleh kepada mereka: Bersenang-senanglah kamu di tempat masing-masing selama tiga hari; tempoh yang demikian itu, ialah suatu janji yang tidak dapat didustakan. 

If the people of Thamud deserved punishment for killing the She-camel assigned to ALLAH (SWT) THEN A BELIEVER IN QUR’AN should think what would deserve those who killed the men and the children of the House of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND TOOK their women into captivity, WHEREAS the holy ones were those whom the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had left along with the Qur’an behind him recommending his followers to adhere to both.

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(11:65) But they slaughtered her. Thereupon Salih warned them: 'Enjoy yourselves in your homes for a maximum of three days. This is a promise which shall not be belied.'

فَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا صَالِحًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَمِنْ خِزْيِ يَوْمِئِذٍ ۗ إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ {11:66}

[Q11:66] Falammaa jaaa'a amrunaa najjainaa Saalihanw wal lazeena aamanoo ma'ahoo birahmatim minnaa wa min khizyi Yawmi'iz inna Rabbaka Huwal Qawiyyul 'Azeez. 
[Q11:66] So when Our decree came to pass, We delivered Salih and those who believed with him by mercy from Us, and (We saved them) from the disgrace of that day; surely your Lord is the Strong, the Mighty.

[Q11:66] Maka ketika datang azab Kami, Kami selamatkan Soleh berserta umatnya yang beriman, dengan rahmat dari Kami dan Kami selamatkan mereka dari azab serta kehinaan hari itu. Sesungguhnya Tuhanmu, Dialah Yang Maha Kuat, lagi Maha Kuasa.  

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(11:66) Then, when Our command came to pass, We saved Salih and those who shared his faith through Our special mercy, from the disgrace of that day. *74 Truly Your Lord is All-Strong, All-Mighty.

*74. The folk traditions of the Sinaitic Peninsula indicate that when a severe punishment afflicted the Thamud, Salih (peace be on him) migrated to Sinai. Hence, close to the Mount of Moses there is a hillock called Nabi Salih. These traditions make one believe that it is here that Prophet Salih (peace be on him) lived. 

وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ {11:67}

[Q11:67] Wa akhazal lazeena zalamus saihatu fa asbahoo fee diyaarihim jaasimeena. 

[Q11:67] And the rumbling overtook those who were unjust, so they became motionless bodies in their abodes,
[Q11:67] Dan orang-orang yang zalim itu, dibinasakan oleh satu letusan suara yang menggempakan bumi, lalu menjadilah mereka mayat-mayat yang tersungkur di tempat tinggal masing-masing. 

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(11:67) And the Blast overtook those who were wont to do wrong, and then they lay lifeless in their homes.

كَأَنْ لَمْ يَغْنَوْا فِيهَا ۗ أَلَا إِنَّ ثَمُودَ كَفَرُوا رَبَّهُمْ ۗ أَلَا بُعْدًا لِثَمُودَ {11:68}

[Q11:68] Ka al lam yaghnaw feehaaa; alaaa inna Samooda kafaroo Rabbahum; alaa bu'dal li Samood.
[Q11:68] As though they had never dwelt in them; now surely did Samood disbelieve in their Lord; now surely, away with Samood.

[Q11:68] (Mereka punah-ranah) seolah-olah mereka tidak pernah tinggal di situ. Ketahuilah! Sesungguhnya kaum Thamud itu kufurkan Tuhan mereka. Ketahuilah! Sesungguhnya kebinasaanlah akhirnya bagi kaum Thamud. 

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(11:68) as though they had never lived there before. Oh, verily the Thamud denied their Lord! Oh, the Thamud were destroyed.

SECTION 7

         Ministry of Lot

The Angels sent by ALLAH first met Abraham’s wife given the glad tidings of Isaac and Jacob---Abraham pleads for the people of Lot but asked to leave the people to have their own earning---The Angels appear to Lot---Lot admonishes his people who reject the warning and thus were destroy.

وَلَقَدْ جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَىٰ قَالُوا سَلَامًا ۖ قَالَ سَلَامٌ ۖ فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ {11:69}

[Q11:69] Wa laqad jaaa'at Rusulunaaa Ibraaheema bilbushraa qaaloo salaaman qaala salaamun famaa labisa an jaaa'a bi'ijin haneez. 
[Q11:69] And certainly Our messengers came to Ibrahim with good news. They said: Peace. Peace, said he, and he made no delay in bringing a roasted calf.

[Q11:69] Dan sesungguhnya telah datang malaikat utusan-utusan kami kepada Nabi Ibrahim, dengan membawa berita yang menggembirakan. Lalu mereka memberi salam dengan berkata: Salam sejahtera kepadamu (wahai Ibrahim). Nabi Ibrahim menjawab: Salam sejahtera kepada kamu. Maka tidak berapa lama selepas itu, dia membawa jamuan untuk mereka seekor anak lembu yang dipanggang.

THESE VERSES REFER TO LUT, also see commentary of Al Araf 7:80 to 84.

As said in the commentary of verses 80 to 84 of al Araf THE TWO ANGELS FIRST CAME TO IBRAHIM AND INFORMED HIM THAT THEY WERE SENT TO THE PEOPLE OF LUT. They gave Ibrahim and his wife, Sarah, the glad tidings from ALLAH (SWT) that inspite of their advanced age soon they would have a son, Is-haq, and a grandson, Yaqub, Is-haq's son.

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(11:69) Indeed Our messengers came to Abraham, bearing glad tidings. They greeted him with 'peace', and Abraham answered back to them 'peace', and hurriedly brought to them a roasted calf. *75

*75. This shows that the angels visited Prophet Abraham (peace be on him) in human form and that initially they did not disclose their identity. Prophet Abraham (peace be on him), therefore, thought that they were strangers, and immediately arranged a good meal for them. 

فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ {11:70}

[Q11:70] Falammaa ra aaa aidiyahum laa tasilu ilaihi nakirahum wa awjasa minhum kheefah; qaaloo la takhaf innaaa ursilnaaa ilaa qawmi Loot. 
[Q11:70] But when he saw that their hands were not extended towards it, he deemed them strange and conceived fear of them.  They said: Fear not, surely we are sent to Lut's people.

[Q11:70] Maka apabila dia melihat tangan mereka tidak menyentuh hidangan itu, dia merasa pelik akan hal mereka serta merasa takut dari keadaan mereka. (Melihat kecemasannya) mereka berkata: Janganlah engkau takut wahai Ibrahim, sebenarnya kami ini diutus kepada kaum Lut (untuk membinasakan mereka). 

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(11:70) When he perceived that their hands could not reach it, he mistrusted them, and felt afraid of them. *76 They said: 'Do not be afraid. We have been sent to the people of Lot. *77

*76. Some commentators on the Qur'an are of the view that when the guests hesitated to take food Prophet Abraham (peace be on him) felt suspicious about their intentions. He even became apprehensive that they had come with some hostile design. For, in Arabia when someone declines the food offered to him by way of hospitality, this gives rise to the fear that he has not come as a guest but rather with subversive purposes. The very next verse, however, does not lend any support to this view. 
*77. The words as well as the tone of the verse suggest that as soon as Abraham (peace be on him) noticed that his guests were disinclined to eat, he realized that they were angels. Since angels appear in human form only in very exceptional circumstances, what terrified Abraham (peace be on him) was the possibility that the angels may have been sent to inflict punishment on account of any lapses that he himself, his family, or his people may have committed. Had Abraham (peace be on him) not been sure about the identity of his guests - as some Qur'an-commentators believe - they would have said: 'Do not fear, we are angels sent by your Lord.' However, they did not say so. They rather tried to allay Abraham's fears by saying: 'Do not be afraid, we have been sent to the people of Lot.' It is, thus, clear that Abraham had become aware of their true identity. What caused Abraham (peace be on him) to worry was the idea that the angels had been sent to his people, that his people were about to suffer a severe chastisement. However, he was soon to feel relieved that the angels had been sent to the people of Lot rather than to his own. So there was no reason to fear that his own people would soon suffer destruction. 

وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ {11:71}

[Q11:71] Wamra atuhoo qaaa'imatun fadahikat fabashsharnaahaa bi Ishaaqa wa minw waraaa'i Ishaaqa Ya'qoob. 
[Q11:71] And his wife was standing (by), so she laughed, then We gave her the good news of Ishaq and after Ishaq of (a son's son) Yaqoub.

[Q11:71] Dan isterinya pada ketika itu berdiri (mendengar), lalu dia ketawa (kerana hilang perasaan takutnya). Maka Kami pun memberikan berita yang menggembirakan kepadanya (melalui malaikat itu), bahawa dia akan mendapat seorang anak: Ishak, dan sesudah Ishak, (dia pula akan mendapat seorang cucu): Yaakub. 

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(11:71) And Abraham's wife was standing by and on hearing this she laughed. *78 And We gave her the good news of (the birth of) Isaac, and after Isaac, of Jacob. *79

*78. According to this verse, the whole of Abraham's family was worried about the visit of the angels in human form. From sheer anxiety Abraham's wife also came out. However, when she came to know that the coming of the angels did not forebode any evil, she was reassured and became joyful. 
*79. The angels gave the glad tidings of the birth of Isaac to Sarah rather than to Abraham. For Abraham (peace be on him) already had a son called Ishmael, born of his first wife Hagar. At that time Sarah was without any issue, and for this reason she felt sad. When the angels gave her the glad tidings they foretold her not only of the birth of Isaac, but also of her grandson, Jacob. It is needless to say, perhaps, that both of them - Isaac and Jacob - became Messengers of great standing.

قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ {11:72}

[Q11:72] Qaalat yaa wailataaa 'aalidu wa ana 'ajoozunw wa haaza ba'lee shaikhan inna haazaa lashai'un 'ajeeb. 
[Q11:72] She said: O wonder! Shall I bear a son when I am an extremely old woman and this my husband an extremely old man? Most surely this is a wonderful thing.

[Q11:72] Isterinya berkata: Sungguh ajaib keadaanku! Adakah aku akan melahirkan anak padahal aku sudah tua dan suamiku ini juga sudah tua? Sesungguhnya kejadian ini suatu perkara yang menghairankan.  

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(11:72) She said: 'Woe is me! *80 Shall I bear a child now that I am an old woman and my husband is well advanced in years. *81 This is indeed strange!'

*80. This expression does not, in any way, suggest that Sarah, instead of feeling happy, considered this prediction the foreboding of a calamity. In point of fact the expression is an exclamation to which women, in particular, resort to in a state of wonder and amazement. Thus, what is intended is not what the 
*81. According to the Bible, Abraham was one hundred years and Sarah ninety years old at that time. 

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ {11:73}

[Q11:73] Qaalooo ata'jabeena min amril laahi rahmatul laahi wa barakaatuho 'alaikum Ahlal Bayt; innahoo Hameedum Majeed. 
[Q11:73] They said: Do you wonder at ALLAH (SWT)'s bidding? The mercy of ALLAH (SWT) and His blessings are on you, O people of the house, surely He is Praised, Glorious.

[Q11:73] Malaikat-malaikat itu berkata: Patutkah engkau merasa hairan tentang perkara yang telah ditetapkan oleh ALLAH (SwT)? Memanglah rahmat ALLAH (SwT) dan berkatNya melimpah-limpah kepada kamu, wahai ahli rumah ini. Sesungguhnya ALLAH (SwT) Maha Terpuji, lagi Maha Melimpah kebaikan dan kemurahanNya.  

SARAH WAS INCLUDED IN THE AHLUL BAYT BECAUSE FIRSTLY SHE WAS A COUSIN OF IBRAHIM AND SECONDLY SHE WAS GOING TO GIVE BIRTH TO IS-HAQ, IN ADDITION TO HER OWN MERITS, OTHERWISE a wife (particularly one who does not possess required merits) cannot be included into the Ahlul Bayt, a divinly chosen term to praise and glorify certain persons, BECAUSE a wife can be divorced, AFTER WHICH SHE CEASES TO BE A MEMBER OF THE HOUSE.

SOME OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)'S WIVES HAD BEEN CENSURED BY THE QUR’AN FOR THEIR UNBECOMING CONDUCT. THE EVENT OF MUBAHILA (ALI IMRAN 3:61) HAS CONFIRMED THAT THE WIVES OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WERE NOT CHOSEN AS NISA-ANA, BECAUSE NONE OF THEM WERE AMONG THE AHLUL BAYT.

The term Ahlul Bayt has been used exclusively for the family of Ibrahim, INCLUDING BOTH the Israelite and the Ismailite branches. As the chosen party of ALLAH (SWT), since time immemorial, they strived to establish "houses of prayer and worship" to serve ALLAH (SWT), and kept these houses purified, BECAUSE they themselves had been thoroughly purified by ALLAH (SWT).

Ø  Some commentators in their anxiety to find some argument, for their counting the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the term ‘Ahlul-Bayt’, used in this verse, all the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) are included in the verse 33:33 relating to the purity and the excellence of the godly ‘Ahlul-Bayt’ of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

The commentators intentionally or unintentionally ignore the fact and the significance of the address by the angels. IF SARAH was one of the addressees of the Angel, it was not as the wife of Ibrahim BUT as she was going to be the mother of Is-hak (Isaac), another apostle of ALLAH (SWT), the matrimonial relation between a man and a woman can never always be permanent. IT IS ONLY CIRCUMSTANTIAL WHICH CAN AT ANY MOMENT BE GIVEN UP.

A WIFE would be with one, and after a divorce could also go to another. HENCE she could never be a permanent partner to any husband to be included in such a heavenly address meant only for those who are endowed with the unique heavenly excellence and purity.

BESIDES, Sarah, *the wife of Ibrahim, *was a cousin of Ibrahim, being the daughter of his uncle. Hence she is by all means one of the ‘Ahlul-Bayt’ of Ibrahim as she owned the same blood and flesh in her physical body of the same family BUT this was not the case with the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

Ü  SARAH WAS CONSIDERED AS A MEMBER OF THE HOUSE BECAUSE SHE WOULD BE THE MOTHER OF ISAAC AND NOT BECAUSE OF HER BEING THE WIFE OF IBRAHIM.

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(11:73) They said: 'Do you wonder at Allah's decree? *82 Allah's mercy and His blessings be upon you, O people of the house. Surely, He is Praiseworthy, Glorious.'

*82. Ordinarily, it is uncommon for women to bear children at such an advanced age. However, such a thing is not at all beyond the range of God's power. And since the tiding had been conveyed at the instance of God, there was no reason why a staunch believer such as Sarah should feel astonished, let alone entertain any doubts about it. 

فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ {11:74}

[Q11:74] Falammaa zahaba an Ibraaheemar raw'u wa jaaa'at hul bushraaa yujaadilunaa fee qawmi Loot. 
[Q11:74] So when fear had gone away from Ibrahim and good news came to him, he began to plead with Us for Lut's people.

[Q11:74] Maka apabila hilang perasaan takut dari hati Nabi Ibrahim dan sampai kepadanya berita yang menggembirakan itu, (mulailah) dia membantah (utusan-utusan) kami tentang (azab yang akan menimpa) kaum Nabi Lut. 

Ibrahim, kind and forbearing, was disturbed when the angels told him that they were going to destroy the people of Lut, BUT after receiving the command of ALLAH (SWT), he readily acknowledged the necessity of the divine action.

v  Verses (84 to 95) refer to Shu-ayb and the people of Midian, also refer to the commentary of Al Araf 7:85 to 93.

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(11:74) Thus when fear had left Abraham and the good news had been conveyed to him, he began to dispute with Us concerning the people of Lot. *83

*83. The word 'dispute' here expresses the nexus of affection and endearment between Abraham (peace be on him) and God. Perusal of this verse brings to one's mind Abraham's persistent pleading to God that He may spare Lot's people His chastisement. To this God replied that since they were totally devoid of all good and had exceeded all reasonable limits, they did not deserve any leniency. Yet Abraham (peace be on him) continued to plead for them and presumably submitted that if there was even the least bit of good left in them, their chastisement be deferred so that this good may come to the fore.
It is interesting to note that the Bible also recounts this 'dispute' between God and Abraham. However, the Qur'anic account, though brief, is much more meaningful, and significant. (Cf. Genesis 18: 23-32.) 

إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ {11:75}

[Q11:75] Inna Ibraaheema lahaleemun awwwaahum muneeb. 
[Q11:75] Most surely Ibrahim was forbearing, tender-hearted, oft-returning (to ALLAH (SWT) :

[Q11:75] Sesungguhnya Nabi Ibrahim, penyabar, lembut hati (bertimbang rasa) lagi suka kembali kepada ALLAH (SwT) dengan mengerjakan amal bakti. 

(see commentary for verse 69)

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(11:75) Surely Abraham was forbearing, tenderhearted and oft-turning to Allah.

يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ {11:76}

[Q11:76] Yaaa Ibraaheemu a'rid 'an haazaaa innahoo qad jaaa'a amru Rabbika wa innahum aateehim 'azaabun ghairun mardood. 
[Q11:76] O Ibrahim! Leave off this, surely the decree of your Lord has come to pass, and surely there must come to them a chastisement that cannot be averted.

[Q11:76] (Malaikat-malaikat itu berkata): Wahai Ibrahim! Janganlah dihiraukan hal ini. Sesungguhnya telah datang perintah Tuhanmu (menghukum mereka) dan sesungguhnya mereka akan didatangi azab yang tidak akan dapat ditolak (oleh bantahan atau doa permohonan). 

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(11:76) Thereupon (Our angels) said to him: 'O Abraham! Desist from this, for indeed your Lord's command has come; and a chastisement which cannot be averted *84 is about to befall them.' words literally suggest; the purpose is merely to express a sense of wonder.

*84 The mention of Abraham's story as a preamble to the story of the people of Lot may appear somewhat out of tune with the purpose for which the events of the past are being narrated here. However, to better appreciate this, two things should be borne in mind. Firstly, that the immediate addressees of the Qur'an were the Quraysh. The Quraysh, since they were the descendants of Abraham (peace be on him), were the custodians of the Ka'bah - the shrine of God. For the same reason, they also had a predominant influence over the religious, moral, cultural and political life of Arabia. The Quraysh believed that since they were the offspring of a Prophet who enjoyed God's favour, they would never be punished by God. They felt sure that Abraham (peace be on him) would intercede effectively with God on their behalf.
The Qur'an strikes a powerful blow to the Makkans' misconceptions. They are told, in the first instance, the story of the Prophet Noah (peace be on him) in graphic detail: how he watched his own son drown and how he distressfully prayed to God to show mercy to him. And yet, as we know, Noah's prayer was to no avail. Not only was Noah's prayer not granted, he was even rebuked for praying on behalf of his unrighteous son.
Noah's story is followed by a narration of Abraham's story. Abraham (peace be on him) enjoys, on the one hand, the innumerable blessings of God. He is also addressed by God in terms which are clearly indicative of God's special love and affection for him. On the other hand, when Abraham interferes in a manner that amounted to compromising justice with regard to an evil-doing nation, God sets his intercession aside.
The second thing that ought to be borne in mind is that the present discourse emphasizes to the Quraysh that God's law of retribution has always been operative in history. The Quraysh had become altogether oblivious of that law and were no longer afraid of it. The Qur'an, therefore, drew their attention to its constant manifestation in human history, including the traces of its operation in their immediate surroundings.
Their attention was also drawn to Abraham (peace be on him) who had migrated for the sake of the truth and had settled down in an alien land. Apparently, he had no power or resources at his disposal. Nonetheless, God rewarded him for his righteousness. He also caused Abraham's wife to deliver a child when she had reached the age of barrenness and when Abraham himself had also reached an advanced age. This child was Isaac (peace be on him) who was to become the father of another Prophet, Jacob (peace be on them). The progeny of Isaac and Jacob are known as the Children of Israel. They were indeed a great people who retained, for centuries, their ascendancy in the region - Palestine and Syria - where Abraham (peace be on him) had first set his foot as an uprooted, homeless refugee.
Distinguishable from the Israelites were the people of Lot. They remained immersed in their evil deeds and continued to bask in the warmth of their prosperity. They had no idea at all that on account of this iniquity they would be overtaken by God's punishment in the near future. Hence, whenever the Prophet Lot (peace be on him) attempted to admonish them, they scornfully brushed his counsel aside. However, the same day on which it was decided to exalt the progeny of Abraham (peace be on him) into a very outstanding nation, it was also decided to annihilate the people of Lot who had become exceedingly wicked. So thorough was the destruction to which they were subjected that to-day there exists no trace of their habitation. 

وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ عَصِيبٌ {11:77}

[Q11:77] Wa lammaa jaaa'at Rusulunaa Lootan seee'a bihim wa daaqa bihim zar'anw wa qaala haazaa yawmun 'aseeb.
[Q11:77] And when Our messengers came to Lut, he was grieved for them, and he lacked strength to protect them, and said: This is a hard day.

[Q11:77] Dan apabila datang utusan-utusan Kami kepada Nabi Lut dia merasa dukacita dengan kedatangan mereka dan merasa tidak terdaya untuk mengawal mereka (dari gangguan kaumnya), sambil berkata: Ini adalah hari yang amat mencemaskan. 

It is evident from the feeling of helplessness expressed by Lut THAT EVEN BEING SINLESS LIKE THAT OF AN APOSTLE OF ALLAH (SWT) COULD NOT BE SUFFICIENT TO DEFEND THE PEOPLE AGAINST ANY HEAVENLY CALAMITY.

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(11:77) And when Our messengers came to Lot, *85 he was perturbed by their coming and felt troubled on their account, and said: 'This is a distressing day. *86

*85. For details see Towards Understanding the Qur'an, vol. Ill, al-A'raf, nn. 63-8, pp. 49-53 - Ed. 
*86. What seems to be evident from the story as related in the Qur'an is that the angels had come to Lot (peace be on him) in the form of handsome young boys. It also seems that Lot (peace be on him) was unaware that they were angels. He also felt quite disturbed, therefore, at the sight of the visiting young boys. His reaction was natural in view of the known degeneration and unabashed perversity prevalent among his people.

وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ ۚ قَالَ يَا قَوْمِ هَٰؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ ۖ فَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ فِي ضَيْفِي ۖ أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ {11:78}

[Q11:78] Wa jaaa'ahoo qawmuhoo yuhra'oona ilaihi wa min qablu kaanoo ya'maloonas saiyiaat; qaala yaa qawmi haaa'ulaaa'i banaatee hunna atharu lakum fattaqul laaha wa laa tukhzooni fee daifee alaisa minkum rajulur rasheed.
[Q11:78] And his people came to him, (as if) rushed on towards him, and already they did evil deeds. He said: O my people! These are my daughters-- they are purer for you, so guard against (the punishment of) ALLAH (SWT) and do not disgrace me with regard to my guests; is there not among you one right-minded man?

[Q11:78] Dan kaumnya pun datang meluru kepadanya (dengan tujuan hendak mengganggu tetamunya), sedang mereka sebelum itu sudah biasa melakukan kejahatan. Nabi Lut berkata: Wahai kaumku! Di sini ada anak-anak perempuanku mereka lebih suci bagi kamu (maka berkahwinlah dengan mereka). Oleh itu takutlah kamu kepada ALLAH (SwT) dan janganlah kamu memberi malu kepadaku mengenai tetamu-tetamuku. Tidakkah ada di antara kamu seorang lelaki yang bijak berakal (yang dapat memberi nasihat)? 

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(11:78) And his people came to him rushing. Before this they were wont to commit evil deeds. Lot said: 'My people! Here are my daughters; they are purer for you. *87 Have fear of Allah and do not disgrace me concerning my guests. Is there not even one right-minded person in your midst?'

*87. It is possible that Lot (peace be on him) used the word 'daughters' to refer to the totality of females in his nation as such. For a Messenger is indeed like a father to his people, and all the females of that nation are to him like his own daughters. It is also possible that when Lot used the word 'daughters' he meant his own daughters. Whatever is the correct interpretation, one should not misunderstand the statement and think it an invitation for Lot's people to indulge in illegitimate sex. For the very next part of his remark, viz. 'they are purer for you', excludes all justification for such a misunderstanding. The whole thrust of Lot's statement was that if they wished to satisfy their sex-urge, they should do so in the natural and legitimate manner as laid down by God. Lot (peace be on him) wished to underscore the fact that the natural and legitimate means of sexual satisfaction were readily available as there was no dearth of women in their society. 

قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ {11:79}

[Q11:79] Qaaloo laqad 'alimta maa lanaa fee banastika min haqq, wa innaka lata'lamu maa nureed. 
[Q11:79] They said: Certainly you know that we have no claim on your daughters, and most surely you know what we desire.

[Q11:79] Mereka menjawab: Sesungguhnya engkau telahpun mengetahui bahawa kami tidak ada sebarang hajat kepada anak-anak perempuanmu dan sebenarnya engkau sedia mengetahui akan apa yang kami kehendaki. 

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(11:79) They said: 'Surely you already know that we have nothing to do with your daughters. *88 You also know well what we want.'

*88. This Qur'anic statement vividly portrays the moral degradation and perversity of those people. They had brazenly deviated from the natural way of satisfying their sexual desires and had adopted instead an altogether perverse and filthy way. What was even more heinous was that their interest had become confined only to those perverse forms of sexual gratification which had come into vogue in their society. This perversity had reached such a point where they felt no shame in stating that they were not interested at all in what was universally held to be the natural and legitimate way of sexual satisfaction.
This is the lowest conceivable depth of moral degeneration and perversity. Such a case is very different from that of a person who might commit a sin in a moment of weakness when he is overwhelmed by his passions, but has not ceased to distinguish good from evil. For it is quite possible for such a person to mend his ways.
But even if he does not mend his ways, he may, at the most, be considered a man who has lapsed into evil ways. But a person who becomes so thoroughly perverse that his interest is confined only to what is forbidden and sinful, and who believes that all that is right and permissible is simply not meant for him, is altogether a different situation. Such a person is not only wicked, but has sunk so low that he cannot be truly considered a human being. Such a person is a worm that thrives only on filth and finds all that is clean and pure totally disagreeable. Were such a worm to be found in the house of someone who loves cleanliness, he would use insecticide to get rid of it at the first available opportunity! Such being the case, how is it conceivable that God, the Lord of this universe, can allow such worms to concentrate and become strong at any given place or time? 

قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ {11:80}

[Q11:80] Qaala law anna lee bikum quwwatan aw aaweee ilaa ruknin shadeed. 
[Q11:80] He said: Ah! That I had power to suppress you, rather I shall have recourse to a strong support.

[Q11:80] Nabi Lut berkata: Kalaulah aku ada kekuatan untuk menentang kamu atau aku dapat bertumpu ke sesuatu tempat bertahan yang kuat (dari penyokong-penyokong, tentulah aku akan membinasakan kamu).  

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(11:80) He said: 'Would that I had the strength to set you straight, or could seek refuge in some powerful support.'