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Hud Section 2 - Patience And Good Deeds Earn Pardon From God

  • The common nature of the people who rejoice and get proud when blessed by God and whenever any blessings is justly withdrawn, man gets dejected and becomes ungrateful

  • The infidels challenged to bring some chapters like those of the Qur’an if they be truthful

  • Tyrants cursed by God

Hud Verses 9 – 24

وَلَئِنْ أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ

And if We make man taste mercy from Us, (and) then take it off from him; Verily he is despairing, ungrateful. (11:9)

وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي إِنَّهُ لَفَرِحٌ فَخُورٌ

And if We make him taste (Our) favours after distress hath afflicted him, he will surely say: “The evils have (all) gone away from me;” Verily he is joyous, boastful (11:10)

إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

Except those who forbear and do good; these! for them is forgiveness and a recompense (very) great. (11:11)

فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَىٰ إِلَيْكَ وَضَائِقٌ بِهِ صَدْرُكَ أَنْ يَقُولُوا لَوْلَا أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ إِنَّمَا أَنْتَ نَذِيرٌ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ

So perchance mayest thou (be inclined) to give up a part of what is revealed unto thee and becometh straitened thy breast by it lest they say: “Why hath not a treasure been sent down unto him or an angel come with him?” (Say thou that) Verily thou art only a warner; and God over all things is the Custodian! (11:12)1

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ

Or do they say: “He (Our apostle) hath forged it.” Say thou! “Bring ye then ten suras2like unto it forged, and call ye (to your aid) whomsoever ye can besides God, if ye be truthful.3” (11:13)

فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ فَاعْلَمُوا أَنَّمَا أُنْزِلَ بِعِلْمِ اللَّهِ وَأَنْ لَا إِلَٰهَ إِلَّا هُوَ فَهَلْ أَنْتُمْ مُسْلِمُونَ

Then if they answer ye not, then know ye that this (Qur’an) is revealed (only) by God’s knowledge, and that there is no god but He! Will ye then submit (and be Muslims now?). (11:14)

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ

Whosoever desireth the life of this world and its pomp, We shall pay them (the recompense for) their deeds therein, they shall suffer not any loss. (11:15)

أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ

These are they for whom there is nothing in the hereafter but (the Hell) fire, and vain shall be (all) that they wrought in it, and vain shall be what they were doing. (11:16)

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ وَمِنْ قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً أُولَٰئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ فَلَا تَكُ فِي مِرْيَةٍ مِنْهُ إِنَّهُ الْحَقُّ مِنْ رَبِّكَ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ

Is he then (like unto him) who hath a clear proof from his Lord and followeth him a witness from Him, and preceded by the Book of Moses, a guide4and a mercy (testifying it)? These believe in it5; and whosoever of the parties (of the idolaters) disbelieveth in it, the (Hell) fire is the promised place; so be thou6not in doubt about it; verily it (Qur'an) is the truth from thy Lord; but most of the people believe not. (11:17)7

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أُولَٰئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

And who is more unjust than he who forgeth a lie against God? These shall be presented before their Lord, and shall say the witnesses: “These are those who lied against their Lord; Beware! (Now) verily the curse8of God is on the unjust” (11:18)9

الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ

Those who hinder (others) from the path of God and seek to make it crooked; and they in the hereafter, they are the disbelievers. (11:19)

أُولَٰئِكَ لَمْ يَكُونُوا مُعْجِزِينَ فِي الْأَرْضِ وَمَا كَانَ لَهُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ يُضَاعَفُ لَهُمُ الْعَذَابُ مَا كَانُوا يَسْتَطِيعُونَ السَّمْعَ وَمَا كَانُوا يُبْصِرُونَ

These shall in no way weaken (God’s design) in the earth nor shall there be for them besides God any protecting friends; The torment shall be doubled for them; They could not bear to hear and they used not to see. (11:20)

أُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ

These are they who have lost their selves and have left10them (in lurch) (the false deities) what they (fancifully) used to forge. (11:21)

لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ

Undoubtedly they are the very ones who in the hereafter will be the greatest losers. (11:22)

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَىٰ رَبِّهِمْ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ

Verily those who believe and do good and humble themselves unto their Lord, these are the dwellers of the Garden (Paradise), they will abide therein. (11:23)

مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلًا أَفَلَا تَذَكَّرُونَ

The similitude of the two parties is like the blind and the deaf, and the seeing (ones) and the hearing (ones): What! Can they two be (compared as) equals? Will ye not then mind? (11:24)11

Commentary

Verse 12

Ayashi in his commentary on the authority of Zaid Ibn Arqam, reports that the Messenger Angel Gabriel arrived on the eve of Arafat to convey the message of God’s appointing Ali Ibn Abi Talib as the successor to the Holy Prophet. The Holy Prophet apprehending the opposition he was sure to encounter at announcing then the heavenly news to the men and recollecting the difficulties, tortures, persecutions and wars he had suffered at the announcement of his apostolic office and carrying on its mission, he became passive. The Angel asked him the reason for his pondering so much in his mind on the receipt of the message from God, the Holy Prophet explained to the Angel the actual situation said that the people would never like any one at all being declared as his successor and more so if that be in favour of Ali. Gabriel reappeared with this verse.

From Verse: ‘That which was already sent down unto thee’ (5:67) clearly indicates that the commandment relating to the appointment of Ali Ibn Abi Talib was received before it was actually announced on 18th Dhu ‘l-Hijja 11 A.H. (B.H.).

It does not mean that the Holy Prophet did ever leave some of the revelation unpreached or did his breast ever strain for the people’s persistent hostility or for their unreasonable demand for miracles in utter contrast to the purpose of religion. It is just a warning to the others who expected the leaving away of the passages or the Holy Prophet being strained by their demands.12 (A.P.).

Verse 13

For a similar challenge see 2:23, 10:38 and 17:88. It is noteworthy that all the other religious scriptures of the world are held holy and sacred simply because they relate to religious knowledge. There is nothing in any one of them to assert any of them being the Word of God with such a vehement and such a repeated challenge about its position. It is to say that the Holy Qur’an is not the work edited by the Holy Prophet or any mortal, but its author is none but God.

It must be remembered that the challenge was in the first place to the Arabs as a nation who were then known for their literary and specially for their poetical talents, that even an ordinary Arab used to speak in poetry. Had that been possible for them, they would not have spared any pain to meet this challenge. The challenge is now open to the world at large and for all times until the end of the world.

Verses 15 - 16

Even the disbelievers if they do anything good will be duly recompensed then and there in this life as Qur’an repeatedly says that God never lets go any good unrewarded but they will have no share of it in the hereafter. Therefore, their deeds here will be of no value or avail to them in the life hereafter. (A.P.).

Verse 16

All that is acquired of the things of the enjoyment of this world will be made of no avail and every such act of seeming goodness done, not to earn the pleasure of God but only to make a show of godliness, will be made null and void on the Day of Judgment.

Some commentators say that it is also a prophecy to say that whatever plot that will be devised against the Holy Prophet would be frustrated.

The Sixth Holy Imam Jafar Ibn Muhammad as Sadiq says that the Holy Prophet said, “that seeking the enjoyment of this life which is only temporary and nothing but a passing show, is at the cost of the life hereafter and seeking the enjoyment of the life in the hereafter which is definitely an everlasting bliss, would be at the cost of the enjoyment in this life. Therefore, seek ye the loss of this world for the gain in the hereafter.”13

Verse 17

The following renowned and celebrated Sunni authorities on the faith14 report: that once the Holy Imam Ali ibn Abi Talib said from the pulpit that there is not a single person from the Quraish about whom something or the other was not revealed (from God). A man stood up and asked: “What was revealed about you (i.e., Ali)”. Ali replied, “Did you not recite in the Holy Qur’an the verse” (and saying this, Ali recited this verse explaining that by “Bayyina”, i.e., a clear proof is meant the Holy Prophet and by ‘Shaihidun Minhu’, i.e., a witness, and ‘Imam wa Rahmat,’ i.e., a Imam or Guide and Mercy, is meant myself. This has been related in greater detail in the ‘Hilyat al-Awliya’ of Abu Nu’aym and Hammad Ibn Salma and many other great Sunni authorities who have clearly laid down that by the witness, the Imam and the Mercy mentioned in this verse, none but Ali ibn Abi Talib is meant. Besides the word ‘Minhu’, meaning of him, i.e., of his own kith and kin, clearly identify Ali alone to be the one meant by the statement. It is now left to us to correctly assess and value and recognise the authority of the one who was a witness to the Prophet to the Apostleship and to the truth about God, and who by God Himself is declared as the Imam, the divinely commissioned guide and also ‘Rahmat’, i.e., God’s mercy along with the ‘Rahmatun-lil-Alameen’, i.e., the Mercy unto the worlds, (i.e., the Holy Prophet) to adopt as our guide in the place of the Holy Prophet when he leaves us, or to follow any unwarranted self-assumed authority.

‘Yatloo’ here means to follow and not to recite as in refer to verses 91:1 & 91:2 as there was no mention of anything to be recited. On the contrary the mention is of a person who is with clear evidence from his Lord and the pronoun ‘who’ refers to that person. Hence taking ‘Yatloo’ to mean recitation becomes meaningless. Therefore, it is clearly said that there are persons who have come with clear evidence from God and the others from him who immediately follow and bear witness to the truthfulness of the first and before him the Book of Moses had borne witness as the forerunner and mercy. The points to be noted here are:

1. All the commentators have agreed that the person with the clear evidence from God is the Holy Prophet.

2. The person who follows him is next to him and there is none intervening between these two.

3. That the Prophet is of the first person.

4. That the second person bears the witness, his life and utterance and personal character bearing testimony to the truth with the first person.

5. The same testimony is borne by the Book of Moses before. Therefore, the same quality said of the Book of Moses, i.e., ‘Imam’ and ‘wa Rahmat.’15

Taking all these facts into consideration, one will have no doubt that such an immediate witness identified with the Holy Prophet was none but Ali Ibn Abi Talib. In support of this, there are many authentic traditions viz, Tubari, etc.

In support of this simile there is a tradition of the Holy Prophet who said ‘On ye is’ the adherence to the Sun and in the absence of the Sun, adhere to the Moon and in its absence, adhere to Venus and in its absence adhere to the ‘twin stars’. When asked what he actually meant by the parable, he said - Fatimah the Venus and Husayn the twin stars.

Verse 18

The ‘witnesses’ mentioned in this verse refer to:

1. The writer Angels (called Kiraman Katibin) who record the deeds of every individual then and there.

2. The Apostle of God of the age and the place.

3. The Holy Imam of the age.

4. The various organs of the body of every individual.

As regards Apostles of God, read verses:

“But how (will it be with them) when We bring of every people a witness, and We bring thee (O’ Muhammad) a witness against these?” (4:41).

“And (bethink you of) the day when We raise up of every nation a witness, then there is no leave for disbelievers, nor are they allowed to make amends.” (16:84).

“And (bethink you of) the day when We raise in every nation a witness against them of their own folk, and We bring thee (Muhammad) as a witness against al! these. And We reveal the scripture unto thee as an exposition of all things, and a guidance and a mercy and good tidings for those who have surrendered (To God).” (16:89).

As regards the Holy Imam or the divinely chosen guide of the age, read verses:

“On the day when We shall summon all men with their record, who is given his book in his right hand - such will read their book and they will not be wronged a shred.” (17:71).

“Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the Messenger may be a witness against you. And We appointed the Qiblah which ye formerly observed only that We might know him who followeth the Messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom God guided. But it was not God’s purpose that your faith should be in vain, for God is Full of Pity, Merciful toward mankind.” (2:143).

As regards the various organs of the individual bearing witness read verses:

“On the day when their tongues and their hands and their feet testify against them as to what they used to do with them.” (24:24).

“This day We seal up their mouths, and their hands speak out to Us and their feet bear witness as to what they used to earn.” (36:65).

There is one important factor which is clearly proved by these verses and the verses quoted above that like the Angels the Apostles of God and the Holy Imams are favoured to be spiritually present everywhere witnessing the deeds of the people otherwise they can not reasonably be qualified or competent to bear witness to things and deeds which they have not themselves seen.

The concluding words of this verse clearly declare that to cast the ‘La’nat’ or the curse of God upon the iniquitous or the tyrants is a godly act. (This is the principle of ‘Tabarra’).

Verse 24

If the blind and the deaf are compared to the disbelievers, the other group of the seeing and the hearing are naturally the believers. Among the believers those whose faith in God is perfect and flawless and whose practical life is wholly godly, are the Holy Ahl Al-Bayt, whose purity of soul and personal character and conduct is vouched by the divine declaration 33:33.

In view of these facts, this verse is to guide us saying, that the Holy Ahl Al-Bayt can never be compared to the others and thus can never be superseded by anyone with any preference in any matter whatsoever.

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