SURAH (11) HUD (AYA 81 to 100)

قَالُوا يَا لُوطُ إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ ۖ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ ۖ إِنَّهُ مُصِيبُهَا مَا أَصَابَهُمْ ۚ إِنَّ مَوْعِدَهُمُ الصُّبْحُ ۚ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ {11:81}

[Q11:81] Qaaloo yaa Lootu innaa Rusulu Rabbika lai yasiloo ilaika fa asri bi ahlika biqit 'im minal laili wa laa yaltafit minkum ahadun illam ra ataka innahoo museebuhaa maaa asaabahum; inna maw'i dahumus subh; alaisas subhu biqareeb.
[Q11:81] They said: O Lut! we are the messengers of your Lord; they shall by no means reach you; so remove your followers in a part of the night-- and let none of you turn back-- except your wife, for surely whatsoever befalls them shall befall her; surely their appointed time is the morning; is not the morning nigh?

[Q11:81] (Mendengarkan yang demikian tetamunya berkata: Wahai Lut! Sesungguhnya kami (adalah malaikat) utusan Tuhanmu. Kaum engkau yang jahat itu tidak sekali-kali akan dapat melakukan kepadamu (sebarang bencana). Oleh itu, pergilah berundur dari sini bersama-sama dengan keluargamu pada tengah malam dan janganlah seorangpun di antara kamu menoleh ke belakang. Kecuali isterimu, sesungguhnya dia akan ditimpa azab yang akan menimpa mereka (kerana dia memihak kepada mereka). Sesungguhnya masa yang dijanjikan untuk menimpakan azab kepada mereka ialah waktu subuh; bukankah waktu subuh itu sudah dekat?  

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(11:81) Thereupon the angels said: 'O Lot! We indeed are messengers of your Lord. And your people will in no way be able to hurt you. So depart with your family in a part of the night and let no one of you turn around *89 excepting your wife (who shall not go); for what will befall them shall also befall her. *90 In the morning their promised hour will come. Is not the morning near?'

*89. The warning implied in directing Lot (peace be on him) and his household to depart at their earliest was loud and clear. They were told not to tarry behind in the region which had been marked for total destruction. 
*90. This is the third instructive event related in this surah. The purpose of relating it is to underscore the fact that family connections with, and the intercession of, people of high spiritual standing can be of no avail in rescuing a people from the punishment they invite upon themselves by their evil deeds. 

فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ {11:82}

[Q11:82] Falammaa jaaa'a amrunaa ja'alnaa 'aaliyahaa saafilahaa wa amtamaa 'alaihaa hijaaratam min sijjeelim mandood,
[Q11:82] So when Our decree came to pass, We turned them upside down and rained down upon them stones, of what had been decreed, one after another.

[Q11:82] Maka apabila datang (masa perlaksanaan) perintah Kami, Kami jadikan negeri kaum Lut itu diterbalikkan (tertimbus segala yang ada di muka buminya) dan kami menghujaninya dengan batu-batu dari tanah yang dibakar, menimpanya bertalu-talu.  

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(11:82) And when Our command came to pass, We turned the town upside down, and rained on it stones of baked clay, one on another, *91

*91. This scourge probably took the form of a severe earthquake combined with volcanic eruptions. The earthquake turned their dwellings upside down and by means of a volcanic eruption they were subjected to a severe rain of stones. The expression 'stones of baked clay' perhaps refers to the stones formed by the underground heat and lava in volcanic regions. The signs of this volcanic eruption can be noticed almost everywhere in the region south and east of the Dead Sea even today. 

مُسَوَّمَةً عِنْدَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ {11:83}

[Q11:83] Musawwamatan 'inda Rabbik; wa maa hiya minaz zaalimena biba'eed.
[Q11:83] Marked (for punishment) with your Lord and it is not far off from the unjust.

[Q11:83] Batu-batu itu ditandakan di sisi Tuhanmu (untuk membinasakan mereka) dan Ia pula tidaklah jauh dari orang-orang yang zalim itu.  

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(11:83) marked from your Lord. *92 Nor is the punishment far off from the wrong-doers. *93

*92. This implies that each stone had been earmarked for a specific act of destruction. 
*93. The moral of the story is that those who engage in acts of transgression should not delude themselves into believing that they are safe from God's punishment. For, if the people of Prophet Lot (peace be on him) could be overtaken by a severe chastisement, so can they. For none can overwhelm God or frustrate His plan: neither the people of Lot nor any other. 

SECTION 8

         The Ministry of Shu’aib

Shu’aib preaches Unity of ALLAH and warns his people against their dishonest life---The people rejected Shu’aib’s exhortation and were punished.

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ وَلَا تَنْقُصُوا الْمِكْيَالَ وَالْمِيزَانَ ۚ إِنِّي أَرَاكُمْ بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُحِيطٍ {11:84}

[Q11:84] Wa ilaa Madyana akhaahum Shu'aibaa; qaala yaa qawmi' budul laaha maa lakum min ilaahin ghairuhoo wa laa tanqusul mikyaala walmeezaan; inneee araakum bikhairinw wa innee akhaafu 'alaikum 'azaaba Yawmim muheet. 
[Q11:84] And to Madyan (We sent) their brother Shu'aib. He said: O my people! Serve ALLAH (SWT), you have no ALLAH (SWT) other than He, and do not give short measure and weight: surely I see you in prosperity and surely I fear for you the punishment of an all-encompassing day.

[Q11:84] Dan kepada penduduk "Madyan" Kami utuskan saudara mereka: Nabi Syuaib. Dia berkata: Wahai kaumku! Sembahlah kamu akan ALLAH (SwT)! (Sebenarnya) tiada Tuhan bagi kamu selain daripadaNya dan janganlah kamu mengurangi sukatan dan timbangan. Sesungguhnya aku melihat kamu berada dalam kemewahan dan sesungguhnya aku bimbang, kamu akan ditimpa azab hari yang meliputi (orang-orang yang bersalah).

Shu-ayb was sent to REFORM AND REGULATE FINANCIAL AND COMMERCIAL ASPECTS OF HUMAN SOCIETY. He preached [1] honesty, [2] fairplay and [3] justice, [4] above all belief in ALLAH (SWT), BECAUSE polytheism (serving others beside ALLAH (SWT) and accepting rulers, priests and the wealthy as lord-masters) is the main cause of all evils.

BESIDES THE GREAT PROPHETS LIKE NOAH, ABRAHAM, MOSES, JESUS AND THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WHO WERE COMMISSIONED WITH THE GENERAL AND MORE COMPREHENSIVE REFORMS OF HUMAN LIFE, THE OTHER PROPHETS WHOSE NAMES HAVE FREQUENTLY BEEN MENTIONED IN THE QUR’AN SEEM TO HAVE BEEN COMMISSIONED MORE TO REFORM A PARTICULAR ASPECT OF HUMAN LIFE MORE THAN A GENERAL ONE.

For example here

±  ‘Hud’ was commissioned to divert the attention and the efforts of his people from the temporal to moral strength by admonishing them to give up polytheism and turn totally towards the One ALLAH (SWT).

±  ‘Saleh’ was sent to warn his flourishing people against indulging in extravagance, luxury, greed for accumulation of wealth.

±  ‘Lut’--- to reform sexual relation and warn them of the misuse and unnatural sex life.

±  ‘Shu’ib’ was sent to reform economic life through honesty, fair-play and justice in their daily transactions.

BUT WHAT IS WORTHY OF NOTE is that all the apostles are unanimous in presenting polytheism as the cause of all the evils, social, economical and the others. The sole remedy has been preached as a strong faith in ALLAH (SWT) and submitting to His will in obedience and worship.

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(11:84) And to (the people of) Midian We sent their brother Shu'ayb. *94 He said: 'My people! Serve Allah; you have no god other than Him. And do not diminish the measure and weight. Indeed I see that you are prospering now, but I fear for you the chastisement of an encompassing day in the future.

*94. For details see Towards Understanding the Qur'an, vol. Ill, al-A'raf, nn. 69-75, pp. 53-7. 

وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ ۖ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ {11:85}

[Q11:85] Wa yaa qawmi awful mikyaala walmeezaana bilqisti wa laa tabkhasun naasa ashyaaa'ahum wa laa ta'saw fil ardi mufsideen. 
[Q11:85] And, O my people! Give full measure and weight fairly, and defraud not men their things, and do not act corruptly in the land, making mischief:

[Q11:85] Dan wahai kaumku! Sempurnakanlah sukatan dan timbangan dengan adil dan janganlah kamu kurangkan manusia akan benda-benda yang menjadi haknya dan janganlah kamu merebakkan bencana kerosakan di muka bumi. 

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(11:85) My people! Give full measure and weight with justice, do not diminish the goods of others, and do not go about creating corruption in the land.

بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ ۚ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ {11:86}

[Q11:86] Baqiyyatul laahi khairul lakum in kuntum mu'mineen; wa maa ana 'alaikum bihafeez. 

[Q11:86] What remains with ALLAH (SWT) is better for you if you are believers, and I am not a keeper over you.
[Q11:86] Limpah kurnia ALLAH (SwT) kepada kamu lebih baik bagi kamu (daripada yang kamu ambil secara haram itu), jika betul kamu orang-orang yang beriman dan aku bukanlah orang yang menjaga dan mengawas perbuatan kamu.

Sabbaghi, a renowned Muslim scholar, in his book "Fusul al Muhimmah", has related the following tradition about the signs of the reappearance of Imam al Mahdi al Qa-im on the authority of Imam Jafar bin Muhammad al Sadiq:

Ø  The Imam said:

"When the last of us will come, there will be only 313 faithfuls with him. Leaning on the wall of Ka-bah he will recite verse 11:86 of Hud. All people will address him as"Baqiyyatullah"

It may mean what remains with ALLAH (SWT) as preserved for the life hereafter, i.e., the good deeds. It may mean what ALLAH (SWT) leaves for you after legal and just transaction and the distribution of wealth. This is more appropriate with the context, i.e., GREED FOR WEALTH SHOULD NOT MAKE YOU TRANSGRESS THE LIMITS--- TO BE CONTENT WITH WHAT ALLAH (SWT) LEAVES LEGALLY FOR MAN.

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(11:86) The gains that Allah lets you retain are better for you, if you indeed believe. In any case, I have not been appointed a keeper over you. *95

*95. Shu'ayb (peace be on him) made it clear to his people that he had no power to compel them to adopt one kind of behaviour or another. His task was merely that of a sincere adviser. All he could do was to admonish and warn them. It was up to them either to pay heed to that advice or to disregard it. What really mattered was that one day all human beings will be mustered by God to render an account of their deeds. It is this - the rendering of an account before God - that people should truly fear. It matters little whether they care for Shu'ayb or not. What really matters is whether they have any fear of standing before God's judgement. If they do fear this, it is essential that they give up the iniquity in which they are engrossed. 

قَالُوا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ {11:87}

[Q11:87] Qaaloo yaa Shu'aybu asalaatuka taamuruka an natruka maa ya'budu aabaaa'unaaa aw an naf'ala feee amwaalinaa maa nashaaa'oo innaka la antal haleemur rasheed. 
[Q11:87] They said: O Shu'aib! Does your prayer enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property? Forsooth you are the forbearing, the right-directing one.

[Q11:87] Mereka berkata: Wahai Syuaib! Adakah sembahyangmu (yang banyak itu) menyuruhmu perintahkan kami supaya meninggalkan apa yang disembah oleh datuk nenek kami, atau supaya kami lakukannya apa yang kami suka melakukannya dalam menguruskan harta kami? Sesungguhnya engkau (wahai Syuaib) adalah orang yang penyabar, lagi bijak berakal (maka bagaimana pula engkau menyuruh kami melakukan perkara yang bertentangan dengan kebiasaan kami)? 

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(11:87) They replied: 'O Shu'ayb! Does your Prayer enjoin upon you *96 that we should forsake the deities whom our forefathers worshipped, or that we should give up using our wealth as we please? *97 Do you fancy that you, and only you, are forbearing and right-directed?'

*96. This, in fact, is a taunting remark. Remarks which are expressive of the same spirit are heard today among every group of people who are heedless of God and who are engrossed in sin and evil. Prayer is obviously the first and the most obvious symbol of man's religious orientation. That orientation is not simply considered a dangerous disease, but the most dangerous one by irreligious people. Hence, Prayer is looked upon by these people as a manifestation of mental derailment rather than what it actually is - an act of worship. Irreligious people are also aware that those who become religiously committed are not content merely with self-reform. Such people are wont to go a step further and strive to reform others. Not only that but it even becomes difficult for such people to refrain from criticizing attitudes opposed to religion and morality. Hence, irreligious people feel jittery because they fear that Prayer is not simply performed as a religious ritual but that it is the precursor of endless sermonizing on religion and morality. In addition, it may even lead to scathing criticisms of every aspect of social life. It is for this reason that Prayer is often singled out for every kind of taunt and reproach. Moreover, if those who observe Prayer criticize the evils rampant in their society and urge people to act righteously, this inspires opponents of religion to direct every possible invective against Prayer and to lash out at it as the source of every conceivable evil. 
*97. This is a full-blooded expression of the world-view of Ignorance (Jahiliyah) as distinguished from that of Islam. The Islamic view is that all worship except the worship of God is erroneous. It is erroneous because worshipping any other than the One True God is supported by nothing - neither reason, knowledge, nor revelation. Moreover, God should not only be worshipped in the limited sphere of life called 'religion'. God's worship should extend to all aspects of life - social, cultural, economic and political. For all that man has in the world belongs only to God. Man, therefore, has no right to consider any aspect of his life to be independent of God's guidance.
The contrary of this is Jahiliyah. According to this view, man ought to observe the customs and usages he inherits from his ancestors, and he ought to do so merely because they come down from the past. This world-view considers religion to be confined to the domain of ritual; the ritual of worship. As for the ordinary affairs of worldly life, man ought to act as he pleases.
It is thus quite clear that there is nothing so 'modern' about the tendency of driving a wedge between the religious and secular spheres of life. For some three and a half thousand years ago the nation of Shu'ayb was as emphatically insistent on bifurcating life into two water-tight compartments - the secular and the religious - as Westerners and their Eastern disciples of our time are wont to do. There seems little justification, therefore, to characterize the attitude of the present-day secularists as something altogether novel, as an attitude that has emerged in modern times as a result of the cumulative intellectual progress of mankind. Far from it, the new-fangled ideology which is being played up everywhere for its freshness and newness is, in fact, the same stale, old-fashioned obscurantism which characterized Jahiliyah several thousand years ago. Likewise, the Islamic defiance of, and opposition to, Jahiliyah is also a perennial reality of human history. 

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا ۚ وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ {11:88}

[Q11:88] Qaala yaa qawmi ara'aitum in kuntu 'alaa baiyinatim mir Rabbee wa razaqanee minhu rizqan hasanaa; wa maaa ureedu an ukhaalifakum ilaa maaa anhaakum 'anh; in ureedu illal islaaha mastata't; wa maa tawfeeqeee illaa billaah; 'alaihi tawakkaltu wa ilaihi uneeb. 
[Q11:88] He said: O my people! have you considered if I have a clear proof from my Lord and He has given me a goodly sustenance from Himself, and I do not desire that in opposition to you I should betake myself to that which I forbid you: I desire nothing but reform so far as I am able, and with none but ALLAH (SWT) is the direction of my affair to a right issue; on Him do I rely and to Him do I turn: 

[Q11:88] Nabi Syuaib berkata: Wahai kaumku! Bagaimana fikiran kamu, jika aku berdasarkan bukti yang nyata dari Tuhanku dan Dia pula mengurniakan daku pangkat Nabi sebagai pemberian daripadaNya, (patutkah aku berdiam diri dari melarang kamu) sedang aku tidak bertujuan hendak melakukan sesuatu yang aku melarang kamu daripada melakukannya? Aku hanya bertujuan hendak memperbaiki sedaya upayaku dan tiadalah aku akan beroleh taufik untuk menjayakannya melainkan dengan pertolongan ALLAH (SwT). Kepada ALLAH (SwT) jualah aku berserah diri dan kepadaNyalah aku kembali.

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(11:88) Shu'ayb said: 'My people! What do you think? If I stand on clear evidence from my Lord, and He has also provided me a handsome provision from Himself *98 - (should I be ungrateful to Him and share your error and iniquity?) Nor do I desire to act contrary to what I admonish you. *99 I desire nothing but to set things right as far as I can. My succour is only with Allah. In Him have I put my trust, and to Him do I always turn.

*98. 'Provision' in this context has two connotations. It might signify, in the first place, the provision of knowledge of the truth communicated by God to someone. Secondly, it might also signify, as it commonly does, the provision of the means bestowed by God on His creatures in order that they may be able to live.
Were we to understand this word in the first sense, the verse substantially repeats the same point that has been expressed earlier in this surah through the Prophets Muhammad, Noah and Salih (peace be on them). Common to their statements is their affirmation that they found the signs of the truth in their own beings and in the universe around them. Those signs were corroborated by direct knowledge of the truth intimated to them by God. (See verses 17,28 and 63 above - Ed.) Hence it was not possible for them to join their people in their errors of belief and in their acts of wickedness.
However, if the word is taken in the latter sense, it amounts to a response to the sarcastic remark hurled at Shu'ayb: 'Do you fancy that you, and only you, are forbearing and right-directed?' (See verse 87 above.) It is noteworthy that the answer to this most bitter and caustic query is couched in exceedingly moderate and dispassionate words. The answer amounts to telling his opponents that if his Lord had granted Shu'ayb knowledge of reality and also a livelihood that is pure and lawful, how could their sarcastic remarks change the fact that Shu'ayb had received God's favours? Also, in view of the favours which God had lavished upon Shu'ayb, how could it be appropriate for him to act ungratefully towards God by legitimizing their erroneous beliefs and acts of corruption?
*99. Shu'ayb pointed out to his detractors that they could measure his integrity by only one thing: whether he practised what he preached. Had he forbidden others from visiting false deities, and then had become the custodian of some such shrine, people would have been justified in reproaching him for inconsistency and self-contradiction. They could have rightly criticized him for preaching something and practising its opposite. Had he asked them to abstain from unlawful earnings and had himself resorted to dishonest practices they would have been perfectly justified in accusing him of talking of honesty merely to build up a good image of himself and then exploiting it for his personal ends.
It was clear, however, that Shu'ayb could be accused of nothing like that. It was crystal clear that he had stayed well away from all those vices which he asked others to abstain from. He had no stains on him of which he wanted others to remain free. Shu'ayb also practised all those acts of goodness to which he invited others. All this was sufficient to establish that Shu'ayb was fully sincere about his mission.

وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدٍ{11:89}

[Q11:89] Wa yaa qawmi laa yajri mannakum shiqaaqeee ai yuseebakum mislu maaa asaaba qawma Noohin aw qawma Hoodin aw qawma Saalih; wa maa qawmu Lootim minkum biba'eed. 
[Q11:89] And, O my people! let not opposition to me make you guilty so that there may befall you the like of what befell the people of Nuh, or the people of Hud, or the people of Salih, nor are the people of Lut far off from you;

[Q11:89] Dan wahai kaumku! Janganlah permusuhan kamu terhadapku menyebabkan kamu ditimpa bala bencana sebagaimana yang telah menimpa kaum Nabi Nuh atau kaum Nabi Hud, atau kaum Nabi Soleh dan kaum Nabi Lut pun tidaklah jauh dari kamu (kamu sedia mengetahui apa yang telah menimpa mereka). 

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(11:89) My people! Let not your opposition to me lead you to guilt that would bring upon you the chastisement that struck earlier the people of Noah, and the people of Hud, and the people of Salih. And the land of the people of Lot is not far from you! *100

*100. Shu'ayb reminded his people of the story of the people of Lot (peace be on him). This tragic episode took place not far from where the people of Shu'ayb lived. In addition, it was no more than six or seven centuries previously that the people of Lot were utterly destroyed.

وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ {11:90}

[Q11:90] Wastaghfiroo Rabbakum summa toobooo ilaih; inna Rabbee Raheemunw Wadood. 
[Q11:90] And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.

[Q11:90] Dan mintalah ampun kepada Tuhan kamu, kemudian kembalilah taat kepadaNya. Sesungguhnya Tuhanku Maha Mengasihani, lagi Maha Pengasih. 

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(11:90) Seek the forgiveness of your Lord and turn to Him in repentance. Surely my Lord is Ever Merciful, Most Loving. *101

*101. God is neither callous nor merciless. He has no enmity towards His own creatures. It cannot even be conceived that God would want to punish people just for the fun of it. It is only when people exceed all reasonable limits and exercise no restraint in their wickedness that God punishes them, and then only reluctantly. He is so prone to forgiveness that no matter how sinful a person may have become, God's mercy encompasses him if only he sincerely repents and turns to God. For God's love and compassion for His creatures is simply immense.
The Prophet (peace be on him) fully illustrated this by two examples. One is that of a man who had a camel carrying his food and water provisions. The camel strays away in a dreary desert. The person continues to search for the camel until he retires under the shade of a tree in utter despair. Then, suddenly, he finds the camel standing right in front of him. When a sinner repents and turns to God, He is even more joyous than the owner of the camel who suddenly finds his lost beast in a moment of total despair. (See Muslin-, al-Tawbah, Bab fi al-Hadd 'ala al-Tawbah, traditions 1-8.)
The second example is perhaps even more moving. 'Umar narrated that once a few prisoners of war were brought to the Prophet (peace be on him). One of them was a woman whose infant child had been left behind. Her motherly compassion overwhelmed her to such an extent that she would grab any baby she could lay her hands on, would clasp him to her bosom, and start suckling him. When the Prophet (peace be on him) saw that woman in such a state of mind he asked the Companions whether they thought she would cast her children into fire. The Companions replied in the negative. They said that rather than throw her children into a fire, she would make every possible effort lest they slide into it. The Prophet (peace be on him) added: 'God is even more merciful to His servants than this woman is to her child.' (Muslim, al-Tawbah, Bab Sa'at Rahmat Allah - Ed.)
A little reflection may help one appreciate that it is God Who has created compassion in the hearts of parents for their children. Had God not created this compassion for children, their parents may, in fact, have been quite inimical to them. For a child is indeed one of the greatest causes of parents' discomfort and annoyance. If one remembers that it is God Who planted love and compassion for children in the hearts of parents it is quite easy to grasp the extent of God's love and compassion for His creatures. 

قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا ۖ وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ ۖ وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ {11:91}

[Q11:91] Qaaloo yaa Shu'aibu maa nafqahu kaseeram mimmaa taqoolu wa innaa lanaraaka feenaa da'eefanw wa law laa rahtuka larajamnaaka wa maaa anta 'alainaa bi'azeez. 
[Q11:91] They said: O Shu'aib! We do not understand much of what you say and most surely we see you to be weak among us, and were it not for your family we would surely stone you, and you are not mighty against us.

[Q11:91] Mereka berkata: Wahai Syuaib! Kami tidak mengerti kebanyakan dari apa yang engkau katakan itu dan sesungguhnya kami melihat engkau orang yang lemah dalam kalangan kami dan kalau tidaklah kerana kaum keluargamu, tentulah kami telah melemparmu (dengan batu hingga mati) dan engkau pula bukanlah orang yang dipandang mulia dalam kalangan kami! 

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(11:91) They said: 'O Shu'ayb! We do not understand much of what you say. *102 Indeed we see you weak in our midst. Were it not for your kinsmen, we would surely have stoned you for you have no strength to overpower us. *103

*102. When Shu'ayb's people stated that they did not understand much of what Shu'ayb said, they did not say so because Shu'ayb (peace be on him) spoke in some foreign language, or because he talked in an ambiguous or complicated manner. On the contrary, Shu'ayb's teaching was quite clear and simple and was conveyed to his people in a language they fully understood - their own. The difficulty in understanding Shu'ayb's teaching arose from the fact that his people had become simply too perverse to grasp it. It is always the case that when some people become fully seized by their prejudice, are overpowered by their lusts, or begin to move vehemently in one particular intellectual direction, they hardly have the patience to give ear to any idea which is different from their own. But even if they were to listen to any unfamiliar idea, it would only sound to them as gibberish, as something coming to them from some other planet.
*103. It should be borne in mind that exactly the same situation that had obtained in the past among the people of Shu'ayb also obtained in Makka at the time these verses were revealed. The Quraysh were seething with enmity towards Prophet Muhammad (peace be on him) and wanted to put an end to his life in much the same way as Shu'ayb's people were inimical to him. The only reason which prevented the Quraysh from violently laying their hands on the Prophet (peace be on him) was that his clan, Hashim, stood firmly behind him.
Thus, the story of Shu'ayb in relation to his people was exactly the same as that of Prophet Muhammad (peace be on him) in relation to the Quraysh. The story of Shu'ayb is narrated here precisely because of the obvious resemblance it bears to the predicament of Prophet Muhammad (peace be on him).
Soon we will also come across (see verse 93) a very instructive statement of Shu'ayb's in response to the harsh expression of hostility (see verse 91). The implication is quite clear. The same statement would be addressed by Muhammad (peace be on him) to his own unbelieving people. 

قَالَ يَا قَوْمِ أَرَهْطِي أَعَزُّ عَلَيْكُمْ مِنَ اللَّهِ وَاتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا ۖ إِنَّ رَبِّي بِمَا تَعْمَلُونَ مُحِيطٌ {11:92}

[Q11:92] Qaala yaa qawmi arahteee a'azzu 'alaikum minal laahi wattakhaztumoohu waraaa'akum zihriyyan inna Rabbee bimaa ta'maloona muheet. 
[Q11:92] He said: O my people! Is my family more esteemed by you than ALLAH (SWT)? And you neglect Him as a thing cast behind your back; surely my Lord encompasses what you do: 

[Q11:92] Nabi Syuaib berkata: Wahai kaumku! (Mengapa kamu bersikap demikian)? Patutkah kaum keluargaku kamu pandang lebih mulia dari pada ALLAH (SwT) serta kamu pula jadikan perintahNya sebagai sesuatu yang dibuang dan dilupakan di belakang kamu? Sesungguhnya Tuhanku Amat Meliputi pengetahuanNya akan apa yang kamu lakukan. 

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(11:92) Shu'ayb said: 'My people! Are my kinsmen mightier with you than Allah that you (hold the kinsmen in awe while) you cast Allah behind your back? Surely my Lord encompasses all what you do.

وَيَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ سَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ ۖ وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ {11:93}

[Q11:93] Wa yaa qawmi' maloo 'alaa makaanatikum innee 'aamilun sawfa ta'lamoona mai yaateehi 'azaabuny yukhzeehi wa man huwa kaazib; wartaqibooo innnee ma'akum raqeeb. 
[Q11:93] And, O my people! act according to your ability, I too am acting; you will come to know soon who it is on whom will light the punishment that will disgrace him and who it is that is a liar, and watch, surely I too am watching with you.

[Q11:94] Dan ketika datang (masa perlaksanaan) perintah Kami, Kami selamatkan Nabi Syuaib berserta dengan umatnya yang beriman, dengan rahmat dari Kami dan orang-orang yang zalim itu dibinasakan oleh letusan suara yang menggempakan bumi, lalu menjadilah mereka mayat-mayat yang tersungkur di tempat masing-masing.  

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(11:93) My people! Go on working according to your way and I will keep working (according to mine). Soon you will come to know who will be afflicted by a humiliating chastisement, and who is proved a liar. And watch, I shall also watch with you.'

وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ{11:94}

[Q11:94] Wa lammaa jaaa'a amrunaa najjainaa shu'aibanw wal lazeena aamanoo ma'ahoo birahmatim minnaa wa akhazatil lazeena zalamus saihatu fa asbahoo fee diyaarihim jaasimeen 
[Q11:94] And when Our decree came to pass We delivered Shu'aib, and those who believed with him by mercy from Us, and the rumbling overtook those who were unjust so they became motionless bodies in their abodes,

[Q11:94] Dan ketika datang (masa perlaksanaan) perintah Kami, Kami selamatkan Nabi Syuaib berserta dengan umatnya yang beriman, dengan rahmat dari Kami dan orang-orang yang zalim itu dibinasakan oleh letusan suara yang menggempakan bumi, lalu menjadilah mereka mayat-mayat yang tersungkur di tempat masing-masing. 

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(11:94) And when Our command came to pass, We delivered Shu'ayb and those who shared his faith, through Our mercy, and the Blast seized those who were engaged in wrong-doing, so they lay lifeless in their homes

كَأَنْ لَمْ يَغْنَوْا فِيهَا ۗ أَلَا بُعْدًا لِمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ {11:95}

[Q11:95] Ka-al-lam yaghnaw feehaaa; alaa bu'dal li Madyana Kamaa ba'idat Samood. 

[Q11:95] As though they had never dwelt in them; now surely perdition overtook Madyan as had perished Samood.
[Q11:95] (Mereka punah-ranah) seolah-olah mereka tidak pernah tinggal di situ. Ketahuilah! Kebinasaanlah akhirnya bagi penduduk Madyan, sebagaimana binasanya kaum Thamud.  

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(11:95) as though they had never dwelt in them before. Lo! Away with (the people of) Midian, even as the Thamud were done away with!

SECTION 9

         The Ministry of Moses

Moses sent with clear signs and manifest authority---The dealing with the people on the Day of Judgmnet shall be with Perfect Justice---The Punishment shall be as long as ALLAH wills---The people of Pharaoh punished.

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ {11:96}

[Q11:96] Wa laqad arsalnaa Moosaa bi Aayaatinaa wa sultaanim mubeen,
[Q11:96] And certainly We sent Musa with Our communications and a clear authority,

[Q11:96] Dan sesungguhnya kami telah mengutuskan Nabi Musa dengan membawa ayat-ayat keterangan Kami dan bukti (mukjizat) yang nyata;  

Refer to the commentary of al Araf 7:103 to 145 FOR MUSA and FIRAWN.

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(11:96) And indeed We sent Moses with Our signs and with a clear authority

إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ ۖ وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ {11:97}

[Q11:97] Ilaa Fir'awna wa mala'ihee fattaba'ooo amra Fir'awna wa maaa amru Fir'awna birasheed. 

[Q11:97] To Firon and his chiefs, but they followed the bidding of Firon, and Firon's bidding was not right-directing.
[Q11:97] Kepada Firaun dan kaumnya; lalu kaum Firaun menurut perintah Firaun, sedang perintahnya itu bukanlah perintah yang betul.

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(11:97) to Pharaoh and his nobles. But they obeyed the command of Pharaoh even though Pharaoh's command was not rightly-directed.

يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ ۖ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ {11:98}

[Q11:98] Yaqdumu qawmahoo Yawmal Qiyaamati fa awrada humun Naara wa bi'sal wirdul mawrood. 
[Q11:98] He shall lead his people on the resurrection day, and bring them down to the fire; and evil the place to which they are brought.

[Q11:98] Firaun akan mengetuai kaumnya pada hari kiamat kemudian tetaplah dia akan membawa mereka masuk ke Neraka dan seburuk-buruk tempat yang dimasuki ialah Neraka.  

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(11:98) He shall stand at the head of his people on the Day of Resurrection, and will bring them down to the Fire. *104 What a wretched destination to be led to!

*104. It clearly emerges from this verse as well as from other verses of the Qur'an that those who lead a nation or a group of people in the present world will also be their leaders on the Day of Resurrection. If the leaders had directed their people to truth, virtue and righteousness their followers will gather under their banner on the Day of Resurrection and will march to Paradise under their leadership. On the other hand, if these leaders called their people to erroneous beliefs, to immorality, or to false ways of conduct, they will continue to follow them even on the Day of Resurrection and until they end up in Hell. This seems evident from the remark made by the Prophet (peace be on him) about Imr al-Qays: 'Imr al-Qays will bear the standard of the poets of Jahiliyah to the Fire.' (Ahmad ibn Hanbal, Musnad, vol. 2, p. 228 - Ed.)
Now everyone can visualize what kind of procession both these would be, each pressing on to their destined goal. There would be the procession of those who had been misled by their so-called leaders. On that Day they would be fully conscious of the dangerous end to which they would be in due course dragged. They would, therefore, quite naturally look upon those leaders as the ones responsible for all their suffering and misfortune. In the front line of the procession would be the so-called leaders and behind them would be throngs of their followers hurling abuses and curses at them. In sharp contrast, will be the other procession, the one led by those whose leadership made their followers merit entry into Paradise. With this blissful end in view, the followers will joyously press ahead, lavishing prayers and grateful tributes on their leaders.

وَأُتْبِعُوا فِي هَٰذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ {11:99}

[Q11:99] Wa utbi'oo fee haazihee la'natanw wa Yawmal Qiyaamah; bi'sar rifdul marfood. 
[Q11:99] And they are overtaken by curse in this (world), and on the resurrection day, evil the gift which shall be given.

[Q11:99] Dan mereka diiringi oleh laknat yang tidak putus-putus di dunia ini dan pada hari kiamat. (Sebenarnya) laknat itu adalah seburuk-buruk pemberian yang diberikan. 

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(11:99) They were pursued by a curse in this world and so will they be on the Day of Resurrection. What an evil reward will they receive!

ذَٰلِكَ مِنْ أَنْبَاءِ الْقُرَىٰ نَقُصُّهُ عَلَيْكَ ۖ مِنْهَا قَائِمٌ وَحَصِيدٌ {11:100}

[Q11:100] Zaalika min ambaaa'il quraa naqussuhoo 'alaika minhaa qaaa'imunw wa haseed. 
[Q11:100] This is an account of (the fate of) the towns which We relate to you; of them are some that stand and (others) mown down.

[Q11:100] Yang demikian, ialah sebahagian dari khabar berita penduduk negeri-negeri (yang telah dibinasakan), kami ceritakan perihalnya kepadamu (wahai Muhammad). Di antaranya ada yang masih wujud (sisanya yang dapat disaksikan) dan ada pula yang telah hancur lebur (dan hilang lenyap).

Refer to the commentary of Al Araf 7:94 to 102.

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(11:100) That is an account of some towns which We recount to you. Of them some are still standing and some have been mown down.