Section IV: Verses (105-122)

In this section, the anecdote of Noah is covered. His message to his nation, their rejection and as a consequence encountering punishment are mentioned. The section ends on the repetitive verses.

Readers may now study these verses in the light of this background.

Text and Translation

کَذَّبَتۡ قَوۡمُ نُوۡحِۣ الۡمُرۡسَلِیۡنَ . اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ نُوۡحٌ اَلَا تَتَّقُوۡنَ . اِنِّیۡ  لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ . فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ  اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ . فَاتَّقُوا اللّٰهَ  وَ اَطِیۡعُوۡنِ . قَالُوۡۤا اَنُؤۡمِنُ لَكَ وَ اتَّبَعَكَ الۡاَرۡذَلُوۡنَ . قَالَ وَ مَا عِلۡمِیۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ . اِنۡ حِسَابُهُمۡ اِلَّا عَلٰی رَبِّیۡ لَوۡ تَشۡعُرُوۡنَ . وَ مَاۤ  اَنَا بِطَارِدِ الۡمُؤۡمِنِیۡنَ . اِنۡ اَنَا اِلَّا نَذِیۡرٌ مُّبِیۡنٌ . قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَهِ یٰنُوۡحُ لَتَکُوۡنَنَّ مِنَ الۡمَرۡجُوۡمِیۡنَ . قَالَ رَبِّ اِنَّ  قَوۡمِیۡ کَذَّبُوۡنِ . فَافۡتَحۡ بَیۡنِیۡ وَ بَیۡنَهُمۡ فَتۡحًا وَّ نَجِّنِیۡ وَ مَنۡ مَّعِیَ مِنَ الۡمُؤۡمِنِیۡنَ . فَاَنۡجَیۡنٰهُ وَ مَنۡ مَّعَهُ فِی الۡفُلۡكِ الۡمَشۡحُوۡنِ . ثُمَّ  اَغۡرَقۡنَا بَعۡدُ الۡبٰقِیۡنَ . اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ. (105۔122)

The nation of Noah also similarly denied the messengers when their brother Noah informed them: “Do you people not have fear? I am for you a trusted messenger. So, fear God and obey me. And I do not ask you for any recompense on this. My recompense rests with the Lord of the worlds. Hence, fear God and obey me.” They replied: “Should we believe in you even though the lowly have followed you.” Noah replied: “What do I know of what they have been doing? Their account rests with my Lord if you want to understand! And I am not going to forsake the believers. I am only an open warner.” (105-115)

They said: “Noah! If you do not desist, you will surely be stoned to death.” (116)

He prayed: “Lord! My nation has rejected me; so, now deliver a clear judgement between me and them, and deliver me and the believers who are with me.” Thus, We saved him and his companions in a laden ship. Then after this, We drowned the rest. (117-120)

Indeed, there is a great sign in this; and most among them are not going to believe. And your Lord, indeed, is Mighty and Merciful. (121-122)

Explanation

کَذَّبَتۡ قَوۡمُ نُوۡحِۣ الۡمُرۡسَلِیۡنَ .(105) 1

The people of Noah (sws) had only denied one messenger: Noah (sws). However, the plural “messengers” is used. It has been explained at another instance that the real basis of acceptance or rejection is the mentality of people. All messengers presented the same message to their people as the one Noah presented (sws). Thus if they rejected Noah’s message, it was as if they rejected the message of every messenger. It is evident from this that just as the message of every messenger remained the same, the mentality of those who denied them also remained the same. And then all met the same fate as well. Abraham’s anecdote has been mentioned here to point to this fact so that those were rejecting Prophet Muhammad (sws) should learn a lesson from it.

اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ نُوۡحٌ اَلَا تَتَّقُوۡنَ (106) اِنِّیۡ  لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ (107)2

The expression “Do you people not have fear?” carries an element of warning in it. The mention of Noah (sws) as a trusted messenger points to fact that he is not a fabricator or a false claimant, as his people reckon. In fact, as God’s messenger, with full honesty he is presenting them what God is asking him to.

فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (108)  3

 The verse implies that if these people want to be secure from God’s scourge, they should give up their rebelliousness and obduracy and fear the grasp of God. The way to do this is to obey Noah (sws) and stop following these rebellious people who were leading them to destruction.

وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ  اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ (109) فَاتَّقُوا اللّٰهَ  وَ اَطِیۡعُوۡنِ (110) 4

In these verses, the addressees are urged to reflect on the reality and at the same time, they inform them of Noah’s self-sufficient position in their matter. The implication is that he is presenting his message to them out of his concern for them and does not have any monetary benefit attached to this endeavour, lest they do not listen to him because of this worry. If they listen to him, it will be to their own advantage. His recompense rests with God Who will not deprive him from it whether they listen to him or not. So his assertion once again is to listen to him in order to secure themselves from the wrath of God.

قَالُوۡا اَنُؤۡمِنُ لَكَ وَ اتَّبَعَكَ الۡاَرۡذَلُوۡنَ (111) 5

 This is the reply of his arrogant nation in response to Noah’s (sws) sincere and earnest advice. They said that how could they sit in the same place with the lowly and meek who have accepted Noah’s (sws) call. Their implication was that Noah (sws) should make a choice. If he wants them to come near him, then he should first discard these lowly ones. It is evident from this response of his nation that these arrogant people had nothing to say to deny Noah’s (sws) message and call. But they did not want to accept defeat in any way. So, in the end, they found a lame excuse for to satisfy their arrogance.

قَالَ وَ مَا عِلۡمِیۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ (112) اِنۡ حِسَابُهُمۡ اِلَّا عَلٰی رَبِّیۡ لَوۡ تَشۡعُرُوۡنَ (113) وَ مَاۤ  اَنَا بِطَارِدِ الۡمُؤۡمِنِیۡنَ (114) اِنۡ اَنَا اِلَّا نَذِیۡرٌ مُّبِیۡنٌ (115) 6

The answer given by Noah (sws) in these verses is very subtle: whether a person is of high status or low depends on his character and not on his family and lineage; he is unaware of their past deeds and they will be answerable for them to God; as for the present, they have professed faith in God and fear Him.

The words “if you want to understand” imply that if these people knew that a person’s status is not determined by his wealth and position but by his conduct, they would have said what Noah (sws) is saying. This arrogant notion has become a hindrance for them to accept the truth.

Noah (sws) went on to say that if these people will believe on the condition that he abandons these people, then this is not going to happen. As an open warner, he has discharged his responsibility. He who does not accept faith will alone be responsible for this lapse.

قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَهِ یٰنُوۡحُ لَتَکُوۡنَنَّ مِنَ الۡمَرۡجُوۡمِیۡنَ (116) 7

It is clearly evident from the words of this verse that earlier on too they had threatened to stone Noah (sws) to death but he ignored them. Finally, they emphatically gave their verdict that this is not merely a threat. It is bound to materialize.

قَالَ رَبِّ اِنَّ  قَوۡمِیۡ کَذَّبُوۡنِ (117) فَافۡتَحۡ بَیۡنِیۡ وَ بَیۡنَهُمۡ فَتۡحًا وَّ نَجِّنِیۡ وَ مَنۡ مَّعِیَ مِنَ الۡمُؤۡمِنِیۡنَ (118)8

 After this decisive declaration by the nation, when Noah (sws) totally lost hope in they professing faith, he supplicated to God in these words in accordance with the well-known practice of messengers. The emphasis sounded by the word فَتۡحًا shows that Noah (sws) supplicated for the victory and help that necessarily culminates in the destruction of a nation which has denied its messenger and in the deliverance of his companions.

فَاَنۡجَیۡنٰهُ وَ مَنۡ مَّعَهُ فِی الۡفُلۡكِ الۡمَشۡحُوۡنِ (119) ثُمَّ  اَغۡرَقۡنَا بَعۡدُ الۡبٰقِیۡنَ (120)9

 Since Noah’s (sws) supplication was uttered at the right time, it was immediately accepted. The punishment which God had threatened his nation with materialized in the form of a storm which drowned everyone except him and his followers.

Consider the expression: الۡفُلۡكِ الۡمَشۡحُوۡنِ. The word شحن means “to fill something.” Here it qualifies the ship and refers to things which Noah (sws) was directed to place in it, as has been discussed in detail at other instances. This ship was built at the behest of God such that it had all the necessary things to save its passengers from the storm. Thus it was filled with all these things, and the remaining ones were left to drown.

اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ  (121) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ. (122)10

 These repetitive verses at the end have already been explained. The implication is that if these people want a sign, then a great sign exists in this great anecdote of history. However, these are obdurate and stubborn people who find excuse to evade faith. Their majority will not accept faith even after observing the greatest of signs. Prophet Muhammad’s Lord can seize his rejecters anytime because He is dominant. However, He is giving them respite since He is also merciful.

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Section V: Verses (123-140)

Readers may remember that in this previous surah, two celebrated prophets of God – Moses (sws) and Noah (sws) – were mentioned in detail while the nations that came between them were only briefly referred to. In this surah, details of these nations are mentioned in the succeeding verses. How they dealt with their messengers and what fate they ultimately met is alluded to. The sequence adopted is historical and at the end of every anecdote the repetitive verses occur.

Foremost, the nation of ‘Ad is mentioned in the following words:

Text and Translation

کَذَّبَتۡ عَادُ  الۡمُرۡسَلِیۡنَ (123) اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ هُوۡدٌ اَلَا تَتَّقُوۡنَ (124) اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ (125) فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (126) وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ  اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ (127) اَتَبۡنُوۡنَ بِکُلِّ رِیۡعٍ اٰیَةً تَعۡبَثُوۡنَ (128) وَ تَتَّخِذُوۡنَ مَصَانِعَ لَعَلَّکُمۡ تَخۡلُدُوۡنَ (129) وَ اِذَا بَطَشۡتُمۡ بَطَشۡتُمۡ جَبَّارِیۡنَ (130 فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (131) وَ اتَّقُوا الَّذِیۡۤ اَمَدَّکُمۡ بِمَا تَعۡلَمُوۡنَ (132) اَمَدَّکُمۡ  بِاَنۡعَامٍ وَّ بَنِیۡنَ (133) وَ جَنّٰتٍ وَّ عُیُوۡنٍ (134) اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ (135) قَالُوۡا سَوَآءٌ عَلَیۡنَاۤ اَوَ عَظۡتَ اَمۡ لَمۡ تَکُنۡ  مِّنَ الۡوٰعِظِیۡنَ (136) اِنۡ هٰذَاۤ  اِلَّا خُلُقُ الۡاَوَّلِیۡنَ (137) وَ مَا نَحۡنُ بِمُعَذَّبِیۡنَ (138) فَکَذَّبُوۡهُ فَاَهۡلَکۡنٰهُمۡ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَاکَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ (139) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ (140)

The nation of ‘Ad denied the messengers when their brother Hud informed them: “Do you people not fear? I am a trusted messenger for you. So, fear God and obey me. And I do not ask you for any recompense on this. My recompense rests only with God, Lord of the worlds. (123-127)

Will you keep building useless memorials on every high ground and keep constructing large palaces as if you have to live here forever? And when you attack someone you attack as tyrants do? So, fear God and obey me. And fear the God Who has helped you with things which you know. He helped you with animals, children, orchards and fountains. Indeed, I fear for you the torment of a horrible day.” (128-135)

They replied: “It is equal for us whether you counsel us or do not be among those who counsel. This is only something that is being handed down from the past and certainly no torment is going to visit us.” So, they rejected him. Thus We destroyed them. Indeed, there is a great sign in this, and most of them are not going to believe. And your Lord indeed is Mighty and Merciful. (136-140)

Explanation

کَذَّبَتۡ عَادُ  الۡمُرۡسَلِیۡنَ (123) اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ هُوۡدٌ اَلَا تَتَّقُوۡنَ (124) اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ (125) فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (126)11

 The word “messengers” occurs in the plural for the reason stated in verse 105. Denying one messenger of God is tantamount to denying all. For this very reason, the Qur’an did not accept the claim to faith made by the People of the Book and regarded them to be ones who discriminate between God’s messengers. All messengers come with the same message, and he who denies one of them is one who denies all.

The verse says that Hud (sws) was their brother and not a stranger to them. His past and present was not hidden from them. He lived among them all his life and that too in an impeccable way. If they regard him to be a liar and a fabricator, it can only be regarded as their utter misfortune.

وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ  اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ (127)12

 The element of exhortation found in this verse has already been referred to. Moreover, it also carries rebuke for those who were evading the calls of Prophet Hud (sws) and were not even prepared to listen to him. They are told that what he is presenting to them is not going to cost them anything. It is free of charge.

اَتَبۡنُوۡنَ بِکُلِّ رِیۡعٍ اٰیَةً تَعۡبَثُوۡنَ (128) وَ تَتَّخِذُوۡنَ مَصَانِعَ لَعَلَّکُمۡ تَخۡلُدُوۡنَ (129)13

The word رِیۡع means a high ground that can be spotted from afar.

The word اٰیَۃ here refers to a sign or a monument.

The word مَصَانِع is used for palaces, castles and large structures.

In eloquent Arabic, the word لَعَلَّکُمۡ also connotes “as if.”

In these verses, Prophet Hud (sws) has warned his nation that houses and buildings should be constructed to fulfill needs and not to show off and boast about. Such is their frenzy for construction that every rich person among them is after building a memorial on high ground which boasts of his wealth or builds a house for his entertainment. They are so engrossed in this work as if they think that they are going to live in them forever. They regard a passageway to be their destination and have directed all their attention to feats and marvels of construction. They have forgotten that their real destination lies ahead and needs some preparation too.

Prophet Hud (sws) was obviously addressing the leaders of his nation by these words. When the Hereafter is disregarded and all attention is focused on this world, society and civilization exhibit wrong priorities. People who have resources embark on a spree to build for themselves one house after another and would not like to leave any place of note to be without a grand memorial for themselves. On the other hand is the sorry state of affairs that there are no shelters for thousands and thousands of poor people and they are left to rot and die right in front of these majestic memorials because of the chill of winter or the heat of summer.

The reason for this disorder first of all is that before fulfilling essential needs of the poor, people take to competing among one another in luxurious and lavish living. Hud (sws) has pointed out two causes of this disorder: first of them is the desire to build useless buildings as a sign of show and pomp and the second is the desire to live forever.

 These causes are equally applicable to our own nation as well. I will insha’Allah shed more light on useful and useless feats of construction in the exegesis of Surah al-Naml.

وَ اِذَا بَطَشۡتُمۡ بَطَشۡتُمۡ جَبَّارِیۡنَ (130)14

The previous verse depicted the inner disorder of Hud’s people and this one alludes to their external disorder which they spread in the land. If a war is waged merely to display a nation’s power and grandeur and to subjugate others, then this is spreading disorder in the land. This is only allowed when the purpose is to check and curb evil. In this case, it is undoubtedly a great virtue; in fact, it is an act of worship. The jihad waged by the righteous have always been either for defence or to root out persecution. Both these categories constitute supporting the truth and making the word of God prevail upon others.

In other words, in this verse, Hud (sws) has warned people that their wars are meant to enslave and subjugate other people and this is nothing less than creating disorder in the land.

فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (131) وَ اتَّقُوا الَّذِیۡۤ اَمَدَّکُمۡ بِمَا تَعۡلَمُوۡنَ (132) اَمَدَّکُمۡ  بِاَنۡعَامٍ وَّ بَنِیۡنَ (133) وَ جَنّٰتٍ وَّ عُیُوۡنٍ (134) اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ (135)15

The first of the above cited verses occurs in the Qur’an from the tongue of almost every messenger of God. These words serve to remind and caution the nation in a very earnest and affectionate way in the last phase. They are told that they have time even now; they should give up their ill-ways and instead of following their mischievous leaders they should follow Hud (sws).

The words “And fear the God Who has helped you with things which you know” are meant to warn his nation with regard to God’s favours instead of His power and majesty. The implication is that Hud (sws) is not going to recount before them God’s favours that they have in the form of wealth, children, orchards and fountains because they are observing them from their very eyes. These favours have not been given to them so that they end up being indifferent to the Hereafter and show tyranny in the land. They are blessed with them so that they show gratitude to God and lead their lives in His obedience. They should remember that a horrible day of punishment is hovering over them. This refers to the punishment that necessarily visits a nation guilty of denying its messenger.

People who have a true comprehension of God fear His favours more than His trials lest they are not able to fulfill their obligation towards these favours and they actually lead them to indifference. However, very few people know this secret of God.

قَالُوۡا سَوَآءٌ عَلَیۡنَاۤ اَوَ عَظۡتَ اَمۡ لَمۡ تَکُنۡ  مِّنَ الۡوٰعِظِیۡنَ (136) 16

The affectionate and earnest counsels of reminder sounded by Hud (sws) were met with mockery. If the words “or do not be among those who counsel” are deliberated upon, it becomes evident that they too conceal a kind of sarcasm in them. The implication is that they do not even consider his concern for their future of any weight, let alone acceding to his message. They regard this to be madness on his part. It may be kept in mind that at times if a person ignores the counsels of a well-wisher, he still values his concern and sympathy. He in fact wants to be counselled whether he pays heed to it or not. However, this is extreme hard-heartedness that a person not only rejects such counsels but also disregards the concern and sympathy of a well-wisher. Hud’s nation adopted this latter attitude and utterly snubbed him.

اِنۡ هٰذَاۤ  اِلَّا خُلُقُ الۡاَوَّلِیۡنَ (137) وَ مَا نَحۡنُ بِمُعَذَّبِیۡنَ (138)17

They commented that this threat of punishment is nothing new. It has also been sounded in the past at various instances and is totally a bluff. Neither did any punishment visit him in the past nor will it do so in the future. Their implication was that superstitious individuals like Hud (sws) have made similar statements before him too and they are not going to be intimidated by these speculations. This is also stated in verse 83 of Surah al-Mu’minun and in verse 68 of Surah al-Naml it is similarly stated thus: لَقَدۡ وُعِدۡنَا ہٰذَا نَحۡنُ وَ اٰبَآؤُنَا مِنۡ قَبۡلُ ۙ اِنۡ ہٰذَاۤ اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ   (we have also been threatened of it and before us our forefathers too; these are only tales of the ancients).

It may be kept in mind that there has never existed a period in this world when the warners have not warned negligent people of worldly as well as next-worldly punishment. Yet the negligent always adopted the attitude adopted by the nation of Hud (sws). They regarded the next-worldly punishment to be a hoax because it was repeatedly mentioned to them but it never came. They thus concluded that it will neither come nor was supposed to come.

Similarly, worldly punishments that visited nations could not be a source of reminder to them. Intellectuals of their time regarded them to be the vicissitudes of time that happen to nations. They have no bearing on their faith and beliefs.

فَکَذَّبُوۡهُ فَاَهۡلَکۡنٰهُمۡ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَاکَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ (139) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ (140)18

The repetitive verses carry assurance for the Prophet (sws) and warning for his addressees. If they need a sign, this prominent anecdote of the past is a great sign. However, these people are trying to find lame excuses to evade faith. People who adopt this attitude are given a certain respite according to God’s established practice but can never escape His grasp.

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Section VI: Verses (141-159)

Coming up is the account of Prophet Salih (sws) and his nation Thamud. It ends on the repetitive verses. The similarity of the message of prophets of God is evident from this account and so is the response and fate of their respective nations. The Quraysh too are now guilty of the same attitude with their messenger. So how can their fate be different!

Readers may proceed to study these verses.

Text and Translation

کَذَّبَتۡ ثَمُوۡدُ الۡمُرۡسَلِیۡنَ (141) اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ صٰلِحٌ اَلَا تَتَّقُوۡنَ (142) اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ (143) فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (144) وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ (145) اَتُتۡرَکُوۡنَ فِیۡ مَا هٰهُنَاۤ اٰمِنِیۡنَ (146) فِیۡ جَنّٰتٍ وَّ عُیُوۡنٍ (147) وَّ زُرُوۡعٍ وَّ نَخۡلٍ طَلۡعُهَا هَضِیۡمٌ (148) وَ تَنۡحِتُوۡنَ مِنَ الۡجِبَالِ بُیُوۡتًا فٰرِهِیۡنَ (149) فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (150) وَ لَا تُطِیۡعُوۡا اَمۡرَ الۡمُسۡرِفِیۡنَ (151) الَّذِیۡنَ یُفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ (152) قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ (153) مَاۤ اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا فَاۡتِ بِاٰیَةٍ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ (154) قَالَ هٰذِه نَاقَةٌ لَّههَا شِرۡبٌ وَّ لَکُمۡ شِرۡبُ یَوۡمٍ مَّعۡلُوۡمٍ (155) وَ لَا تَمَسُّوۡهَا بِسُوۡٓءٍ فَیَاۡخُذَکُمۡ عَذَابُ یَوۡمٍ عَظِیۡمٍ (156)  فَعَقَرُوۡهَا فَاَصۡبَحُوۡا نٰدِمِیۡنَ (157) فَاَخَذَهُمُ الۡعَذَابُ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ (158) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ (159)

The Thamud also denied the messengers when their brother Salih warned them: “Do you people have no fear of God? I am for you a trusted messenger. So, fear God and obey me. And I do not demand any recompense on this from you. My recompense rests with the Lord of the worlds.” (141-145)

Will you be left to dwell here among these favours secure from every danger? Amid orchards, springs, cultivated lands and date palms whose bunches are closely-knit? And continue to happily carve out houses in mountains? So, fear God and obey me and do not listen to those who exceed limits who spread disorder in the land and do not mend affairs.” (146-152)

They said: “You only seem to be a person under the influence of magic. You are but a human being like us. So, bring a sign if you are truthful.” (153-154)

He said: “This is a she-camel. One day, it will be her turn to drink water and another turn of a fixed day is for you. And do not harm it otherwise the torment of a horrible day shall seize you.” Thus they slew her. So, they were left to regret. Ultimately, the torment seized them. Indeed, there is a great sign in this and most of them are not going to believe. And indeed your Lord is Mighty and Merciful. (155-159)

Explanation

کَذَّبَتۡ ثَمُوۡدُ الۡمُرۡسَلِیۡنَ (141) اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ صٰلِحٌ اَلَا تَتَّقُوۡنَ (142) اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ (143) فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (144) 19

Precisely these verses have been mentioned at end of the last anecdote and they have been explained there. Salih (sws) said that he is not a false prophet and is not bluffing them. He is God’s trustworthy messenger and faithfully delivering them His message.

The words “so, fear God and obey me” sound a warning to these people. They should not be lured away by their deviant leaders. If they do not fear God and obey him, they should remember that the horrific day he informing them of is not far away.

وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ (145)20

The various aspects of exhortation and lack of personal gain found in this verse have already been alluded to earlier. Lack of personal gain is an important condition for public welfare. Though no one can shut the mouths of people, prophets of God have openly expressed this sentiment. It is not that they have come to take something from them; on the contrary, they have come to give them something. This is indeed a very difficult proposition to undertake but it is a fact that the message of truth has spread far and wide in this world because of such selfless people.

اَتُتۡرَکُوۡنَ فِیۡ مَا هٰهُنَاۤ اٰمِنِیۡنَ (146) فِیۡ جَنّٰتٍ وَّ عُیُوۡنٍ (147) وَّ زُرُوۡعٍ وَّ نَخۡلٍ طَلۡعُهَا هَضِیۡمٌ (148) وَ تَنۡحِتُوۡنَ مِنَ الۡجِبَالِ بُیُوۡتًا فٰرِهِیۡنَ (149)21

The earlier verses formed the introductory part of Salih’s message. In these verses, he has informed his people of the real danger that was hovering above them. Worldly successes had blinded them from seeing it. They regarded their opulence and riches as their real assets. Salih (sws) warned them that this apparent prosperity is fooling them; it is in fact an alarm for sudden death. It has been explained in the anecdote of Hud (sws) earlier that if people do not show gratitude on the favours given to them, they are given respite which they regard to be in their favour. However, this temporary calm culminates in a horrific storm that destroys them. Salih (sws) also directed their attention to this reality and it is clearly evident from his words that this was done when his people were at the pinnacle of their development.

The words فِیۡ مَا ہٰہُنَا refer to the state of prosperity of his people. Succeeding words explain it. If favours make a person indifferent, then this shows how thick-headed he is. Each favour entails gratitude to God and an essential requisite of this gratitude is that he should continue to remain vigilant lest negligence overcomes him. Favours are not rights of people. They are entrusted to them by the Giver. The more a person is entrusted with, the more he must show vigilance. Very foolish is the person who lulls himself to sleep after receiving favours, thinking that this is his right and he has been born to enjoy them. If a person is heedless (اٰمِنِیۡنَ) regarding his obligation towards these favours, he falls to death in the well he digs for his use. The Qur’an has argued at a number of instances in favour of the Hereafter on the basis of God’s providence. There too the objective is the same. Every privilege necessitates accountability. A person’s intellect and nature bears witness to this. Only that person can deny this evidence whose nature has been perverted and whose intellect has left him.

The words طَلۡعُہَا ہَضِیۡمٌ refer to bunches of grapes that are closely-knit and intertwined.

I have explained at other instances in this exegesis that to the Arabs the most cherished orchard was one which had grapes and pomegranates with canals flowing beneath it; the middle should consist of sections of various cultivated crops and there should be a thick growth of date palms on the borders. Here in the verse under discussion, these components are individually pointed to and the question posed: do these people think that the owner of this orchard will remain aloof and not hold them accountable for these favours He has blessed them with? It may be kept in mind that this reality is explained repeatedly in the Gospels.

The word فَرْهٌ means “to be happy, engrossed and arrogant.” This state is the essential consequence of someone who is not far-sighted or futuristic. This is also one manifestation of the word  اٰمِنِیۡنmentioned earlier. This word is also mentioned in verse 82 of Surah al-Hijr in the same connotation.

It is evident from history that the Thamud had attained great heights in carving out buildings from rocky structures and mountains. The affluent among them would carve out edifices and castles from them. This proclivity was the result of outdoing one another in superiority, just as was the case with the ‘Ad. The word فٰرِہِیۡنَ points to this tendency they had. Spending wealth in an exorbitant way to express superiority is due to indifference to God and the Hereafter. The society that comes into being as a result does not care about the welfare of people. For this reason, such societies are short-lived in the timeline of God’s laws. Very soon it is transformed into ruins. Salih (sws) informed his nation of this danger. He told them that these structures they were building will not remain forever. Their respite is about to end.

فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ (150) وَ لَا تُطِیۡعُوۡۤا اَمۡرَ الۡمُسۡرِفِیۡنَ (151) الَّذِیۡنَ یُفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ (152)22

This is the same warning that was sounded in verse 144 earlier. Salih (sws) once again told them that they still have time. They should fear God and obey him. He openly told them to not be lured away by their leaders. Though they claim to be reformers and reforming is their responsibility too, yet they are spreading disorder instead. It has been explained in Surah al-Baqarah that just as the continued peaceful existence of this universe depends on the fact that it is governed by a single intent, similarly, the smooth functioning of the earth depends on governance through the law of one God. If any other law is made to govern the earth, then this disrupt justice in it even though it may have a grand name and is implemented with sincere intentions.

قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ (153) مَاۤ اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا فَاۡتِ بِاٰیَةٍ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ (154) 23

The word مُسَحَّرٌ carries more emphasis and exaggeration than مَسْحُوْرٌ. Salih’s nation rebuked him for his earnest reminders and dubbed him a crazy fanatic who was overreacting to their advancement and development and regarding it be a cause of danger. They contented that what is something special about him that they should regard him to be God’s messenger and abandon all their efforts for advancement merely because of his warnings. If God wanted to send a messenger, why would He send a human being like them? Why did He not send an angel or a superhuman for this purpose? They regard him to be a liar and boaster unless he brings to them a sign of divine appointment. If he brings such a sign, they will believe his warnings.

قَالَ هٰذِهٖ نَاقَةٌ لَّههَا شِرۡبٌ وَّ لَکُمۡ شِرۡبُ یَوۡمٍ مَّعۡلُوۡمٍ (155) وَ لَا تَمَسُّوۡهَا بِسُوۡٓءٍ فَیَاۡخُذَکُمۡ عَذَابُ یَوۡمٍ عَظِیۡمٍ (156)24

These verses describe the sign presented by Salih (sws) after his people give him their final answer. The she-camel mentioned may have belonged to him. It seems evident from these verses that the place of drinking water was the same for everyone. By apportioning time, Salih made this a means of severe trial so that the foolhardiness of his nation is fully exposed. The purpose was to judge that if in spite of this warning, his people are audacious enough to harm the she-camel, then they will not refrain from harming even his own self. When a nation’s rebelliousness reaches this stage in the matter of its messenger, it becomes worthy of punishment in accordance with God’s established practice in this matter.

فَعَقَرُوۡهَا فَاَصۡبَحُوۡا نٰدِمِیۡنَ (157)25

How could these miscreants have accepted this restriction imposed by Salih (sws). Thus they hamstrung the she-camel. Though one person committed his crime but the Qur’an has ascribed it to the whole nation. The reason for this is that if others agree to such a heinous prank and do not raise their voice against it, it means that they too are involved in it. Thus the punishment that came engulfed the whole nation.

The words “so, they were left to regret” signify the punishment. It is evident from other instances of the Qur’an that after this slaying of the she-camel, they were given three more days to realize their blunder and repent. However they did not benefit from this respite.

فَاَخَذَهُمُ الۡعَذَابُ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ (158) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ (159)26

These are the repetitive verses which have been mentioned earlier as well and their occasion and text is fully evident here.

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1. The nation of Noah also similarly denied the messengers.

2. When their brother Noah informed them: “Do you people not have fear? I am for you a trusted messenger.”

3. “So, fear God and obey me.”

4. “And I do not ask you for any recompense on this. My recompense rests with the Lord of the worlds. Hence, fear God and obey me.”

5. They replied: “Should we believe in you even though the lowly have followed you.”

6. Noah replied: “What do I know of what they have been doing? Their account rests with my Lord if you want to understand! And I am not going to forsake the believers. I am only an open warner.”

7. They said: “Noah! If you do not desist, you will surely be stoned to death.”

8. He prayed: “Lord! My nation has rejected me; so, now deliver a clear judgement between me and them, and deliver me and the believers who are with me.”

9. Thus, We saved him and his companions in a laden ship. Then after this, We drowned the rest.

10. Indeed, there is a great sign in this; and most among them are not going to believe. And your Lord, indeed, is Mighty and Merciful.

11. The nation of ‘Ad denied the messengers when their brother Hud informed them: “Do you people not fear? I am a trusted messenger for you. So, fear God and obey me.”

12. “And I do not ask you for any recompense on this. My recompense rests only with God, Lord of the worlds.”

13. “Will you keep building useless memorials on every high ground and keep constructing large palaces as if you have to live here forever?”

14. “And when you attack someone you attack as tyrants do?”

15. “So, fear God and obey me. And fear the God Who has helped you with things which you know. He helped you with animals, children, orchards and fountains. Indeed, I fear for you the torment of a horrible day.”

16. They replied: “It is equal for us whether you counsel us or do not be among those who counsel.”

17. “This is only something that is being handed down from the past and certainly no torment is going to visit us.”

18. So, they rejected him. Thus We destroyed them. Indeed, there is a great sign in this, and most of them are not going to believe. And your Lord indeed is Mighty and Merciful.

19. The Thamud also denied the messengers when their brother Salih warned them: “Do you people have no fear of God? I am for you a trusted messenger. So, fear God and obey me.”  

20. “And I do not demand any recompense on this from you. My recompense rests with the Lord of the worlds.”

21. “Will you be left to dwell here among these favours secure from every danger? Amid orchards, springs, cultivated lands and date palms whose bunches are closely-knit? And continue to happily carve out houses in mountains?”

22. “So, fear God and obey me and do not listen to those who exceed limits who spread disorder in the land and do not mend affairs.”

23. They said: “You only seem to be a person under the influence of magic. You are but a human being like us. So, bring a sign if you are truthful.”

24. He said: “This is a she-camel. One day, it will be her turn to drink water and another turn of a fixed day is for you. And do not harm it otherwise the torment of a horrible day shall seize you.”

25. Thus they slew her. So, they were left to regret.

26. Ultimately, the torment seized them. Indeed, there is a great sign in this and most of them are not going to believe. And indeed your Lord is Mighty and Merciful.