Surah Hud, Peace Be Upon Him (Meccan)

11

As recorded by Ibn al-Nahhas in his History, and by Abu al-Shaykh and Ibn Mardawayh via a chain of transmission from Ibn Abbas—may Allah be pleased with them both—and by Ibn Mardawayh from Abdullah ibn al-Zubayr—may Allah be pleased with them both—there is no exclusion of anything from it. The majority have held this view. However, some have excluded three verses from it: "Will you then perhaps abandon...", "Is he then [like] one who has a clear evidence from his Lord...", and "And establish prayer at the two ends of the day." The exclusion of the third is also reported from Qatadah.

Al-Jalal al-Suyuti said: Its proof, according to several chains of transmission, is that it was revealed in Medina concerning Abu al-Yusr. According to Al-Dani in Kitab al-'Adad, it consists of one hundred and twenty-one verses in the latest Medinan count, one hundred and two in the first Medinan, and one hundred and twenty-three in the Kufan.

The reason for its connection to Surah Yunus, peace be upon him, is that the story of Noah, peace be upon him, was mentioned in Surah Yunus in a very brief, summarized form. In this Surah, it is explained and detailed in a way not expanded upon in any other surah, not even in Surah al-A'raf, despite its length, nor in the surah "Indeed, We sent Noah," which was dedicated solely to his story. Thus, this surah served as an explanation and expansion of what was summarized in that surah.

Furthermore, its opening is strongly linked to the opening of that one; for the Almighty’s saying here: "Alif-Lam-Ra. [This is] a Book whose verses are perfected," is analogous to His saying there: "Alif-Lam-Ra. These are the verses of the wise Book." Indeed, there is also a strong connection between the beginning of this and the conclusion of that, as the latter concluded with the negation of polytheism and the following of revelation, while this one began with the explanation of revelation and the warning against polytheism.

Regarding its virtue, it has been narrated that Al-Darimi, Abu Dawud in his Marasil, Al-Bayhaqi in Shu'ab al-Iman, and others reported from Ka'b that he said: The Messenger of Allah, peace and blessings be upon him, said: "Recite Hud on Friday."

Al-Tirmidhi (who classified it as hasan), Ibn al-Mundhir, Al-Hakim (who classified it as sahih), and Al-Bayhaqi in Al-Ba'th wa al-Nushur reported via Ikrimah from Ibn Abbas that he said: Abu Bakr—may Allah be pleased with him—said: "O Messenger of Allah, you have turned gray." He replied: "Hud, Al-Waqi'ah, Al-Mursalat, 'Amma Yatasa'alun, and 'When the sun is wrapped up' have turned me gray."

Ibn 'Asakir reported via Yazid al-Raqashi from Anas from the Truthful One (Al-Siddiq)—may Allah be pleased with him—that he said: "O Messenger of Allah, grayness has come to you quickly." He said: "Yes, Surah Hud and its sisters—Al-Waqi'ah, Al-Qari'ah, Al-Haqqah, 'When the sun is wrapped up,' and 'The Inquirer asked'—have turned me gray."

It has also come in some narrations that Umar—may Allah be pleased with him—said to him, peace be upon him: "Grayness has come to you quickly, O Messenger of Allah," and he answered him in a similar manner to what was mentioned, though he included among the sisters: Al-Waqi'ah, 'Amma, and 'When the sun is wrapped up.' In another narration from Sa'd ibn Abi Waqqas, he said: "I said, O Messenger of Allah, you have turned gray." He said: "Hud, Al-Waqi'ah, and the rest of what is in Umar's report have turned me gray." Some are limited to "Hud and its sisters have turned me gray," and others include "and what was done to the nations before me." Ibn 'Asakir reported this from Ja'far ibn Muhammad from his father, may Allah be pleased with them both, in a marfu' (elevated) manner.

Ibn Mardawayh and others reported from Imran ibn Husayn that the Messenger of Allah, peace and blessings be upon him, said to him: "Grayness has come to you quickly." He said: "Hud and its sisters from the Mufassal and Al-Waqi'ah have turned me gray."

All of this indicates its gravity and the magnitude of what it contains and points toward, which is what caused the acceleration of grayness for him, peace and blessings be upon him. Some interpreted it as the mention of the Day of Resurrection and the stories of the nations, and some traditions bear witness to this.

Al-Bayhaqi reported in Shu'ab al-Iman from Abu Ali al-Shatri: I saw the Prophet, peace and blessings be upon him, in a dream, so I said: "O Messenger of Allah, it is reported from you that you said: 'Hud has turned me gray.'" He said: "Yes." I said: "What in it turned you gray? The stories of the prophets, peace be upon them, and the destruction of the nations?" He said: "No, but the saying of the Almighty: 'So remain on a right course as you have been commanded.'" This is what some of the Sufi masters—may Allah sanctify their secrets—relied upon, and they explained it in the way they did.

The truth is that what turned him gray, peace and blessings be upon him, is what this surah contains, which is more comprehensive than this command and other matters whose weight was immense to the Messenger of Allah, peace and blessings be upon him, in accordance with his profound knowledge and lofty station. This is what naturally occurs to the mind of the listener. For this reason, his companions did not ask him what specifically in it or its sisters turned him gray, but were content with what naturally occurs from such speech.

The claim that what naturally occurred to them—may Allah be pleased with them—was what was hidden from Abu Ali, and therefore they did not ask, remains—if accepted—unanswered: why did they not ask about what turned him gray in the other sisters, even though they contain nothing but the mention of the Day of Resurrection and the destruction of nations, and not that specific command? That they knew the cause of the grayness in these was that, and in the others was something else, is refuted by the denial in Abu Ali's report, and the fact that what was mentioned as a cause for grayness is understood as applying to one surah but not another is a situation that is not hidden.

In summary, one should not rely upon this narration, even if it were accepted as authentic from Abu Ali. Doubting the witness's memory or his lack of precision in perceiving the vision is easier than affirming the validity of the vision and engaging in forced attempts to interpret it. The full discussion on this matter will come at the end of the surah, if Allah the Almighty wills. So, understand.

Hud: (1) Alif Lam Ra. A Book whose verses have been perfected...

Alif Lam Ra: It is a name for the Surah, according to what Al-Khalil, Sibawayh, and others held, or for the Quran, according to what is reported from Al-Kalbi and Al-Suddi. It is said: It is an indication of one of the Names of Allah (Exalted is He), or one of His attributes (Subhanahu). It is also said: It is an oath by Him (Exalted is He) by what constitutes the foundations of languages, the origins of His revealed books, and the building blocks of His noble names. Detailed discussion that will benefit you here has already preceded in the most exhaustive manner. Many of the later scholars chose the view that it is a name for the Surah and that it is the predicate (khabar) of an omitted subject (mubtada'), meaning: "This Surah is named Alif Lam Ra." It is also said that its position is in the nominative case as an initial subject, or in the accusative case, assuming a verb appropriate to the context, such as "Recall" or "Read."

His saying (Subhanahu): "A Book": It is a predicate for it, assuming it is the subject, or a predicate for an omitted subject according to the other viewpoints. The tanwin here is for glorification, meaning: A Book of great status and majestic rank.

"whose verses have been perfected": Meaning, they were arranged with a perfected arrangement into which no disruption can enter. Thus, there is no contradiction in it, nor any opposition to reality and wisdom, nor anything that detracts from its eloquence and rhetoric. Perfection (ihkam) is borrowed from the perfection of construction in the sense of its solidity. Or, it means they were prevented from being abrogated—whether some or all of it—by another book, as happened to previous scriptures. Perfection is derived from "he perfected it" (ahkamahu) if he prevented it. It is said: "I perfected the foolish one" (ahkamtu al-safih) if you restrained him from foolishness. From this is the saying of Jarir: "O sons of Hanifa, restrain (ahkimu) your foolish ones; for I fear for you if he becomes angry."

It is said the intended meaning is "prevented from corruption," taken from "I perfected the beast" (ahkamtu al-dabbah) when one places a bit (hikmah) in its mouth—which is an iron piece placed in the mouth of a beast to prevent it from bolting. It is as if what is in it is an exposition of the origin and the return, acting like a beast prevented from bolting by proofs. In the expression, there is a metaphorical simile or implied metaphor. This has been countered by the claim that likening it to a beast is derogatory and unnecessary. Perhaps refined taste distinguishes between that and likening it to a camel with a nose-ring, as mentioned in some traditions, due to its compliance with those who interpret it through the many facets of its possibilities. The respectful meaning befitting the noble verses is the prevention of corruption, were it not for the preventer. As for the meaning of "prevention" referring to the prevention of abrogation, and "the Book" referring to the Quran, and its non-abrogation—either wholly or partially—this is according to what we have pointed out. That this is contrary to the apparent meaning is open to debate.

Some claimed that what is meant by "the verses" are the verses of this very Surah, and that all of them are "perfect" and not abrogated by anything at all. This is reported from Ibn Zayd, though it was contested. It was claimed that there are four abrogated verses in it: His saying (Subhanahu): "You are only a warner, and Allah is over all things a Guardian," and "Say to those who do not believe, 'Work according to your position; we are working'," and the one following it, all of which were abrogated by the Verse of the Sword. Also: "Whoever desires the life of this world and its adornment..." which was abrogated by His saying: "Whoever desires the immediate—We hasten for him therein what We will to whom We intend." This is not devoid of scrutiny.

It is permissible that the meaning is "prevented from doubt by dazzling proofs and supported by manifest evidences," or "made wise" (hakimah)—that is, possessing wisdom—due to its inclusion of the foundations of beliefs, righteous deeds, advice, and maxims. The verb here is transferred from "he became wise" (hakama), meaning he became a sage (hakim). From this is the saying of Namir ibn Tawlab: "And hate your adversary with a gentle hatred, if you attempt to be wise (tahkuma)." Al-Asma'i said the meaning is: "If you attempt to be a sage."

The attribution of perfection (ihkam) in the aforementioned ways to the verses rather than the Book itself—especially if it is meant to encompass every single verse for its beauty of placement and indication that it is at the utmost limit—has a significance that is not hidden.

"then perfected" (thumma fussilat): Meaning, made into sections like a necklace articulated with pearls placed between the gems. The reason for it being made thus is its inclusion of the proofs of monotheism, rulings, admonitions, and stories. Or, the important matters of the servants regarding their livelihood and the afterlife were articulated in it—an attribution of metaphorical action. Or, it was made section by section, from the Surahs, and "the Book" refers to the Quran. It is said that it is also permissible for it to refer to this Surah, meaning the meanings of its verses were placed into sections. It is not hidden that this is an affectation with no need. Or, it was divided in revelation; it did not descend all at once, but rather star by star according to what wisdom and interest necessitated. "Then" (thumma) in this case is evident in temporal delay, since the immediate understanding of "staged revelation" is actual staged revelation. If it is meant that it was made as such in its essence so that its descent is staged according to wisdom, then it is a sequential delay, for that is a necessary description of it, worthy of being ordered after the description of its perfection. According to the first viewpoints, it is for sequential delay only. It is said it is for the delay between two reports. This was objected to on the grounds that there is no delay there unless "delay" is meant as ordering metaphorically, or if one claims its existence based on the beginning of the first report and the ending of the second. You know that the view of sequential delay is better, except that the delay in the rank of "articulation" according to one of the two first meanings, compared to the rank of "perfection," is a clear matter, whereas with the third meaning, it has a kind of hiddenness.

It is not hidden from you that the possibilities in the verse, resulting from multiplying the four meanings of "perfection" by the meanings of "articulation," and multiplying the total by the possibilities of the intent of "then," reach thirty-two or forty-eight possibilities. There is no restriction. Al-Zamakhshari mentioned three ways for "perfection" (as in Al-Kashf): taking it from the perfection of construction in view of the composition that reaches the limit of the miraculous; or from "making it wise"; or making it possess wisdom, thus yielding the meaning of prevention from corruption. For "articulation," he mentions four: making it like necklaces articulated with gems because of what it contains of proofs of monotheism and the like; making it into sections, Surah by Surah and verse by verse; its distribution in revelation; and the detailing of what the servants need and explaining it therein. This is reported from Mujahid. He said: "The meaning of 'then' is not a delay in time, but in state, as you say: 'She is perfect, the best of perfection; then articulated, the best of articulation,' and 'Such-and-such is noble in origin, then noble in deed.'"

It appears he intended this in all possibilities. It is also said that if "perfection" is intended as one of the first two and "articulation" as one of the two extremes, the delay is sequential, because perfection in the first sense returns to the wording and articulation to the meaning. In the second sense, even if it is conceptual, the articulation is a completion of what is in it of summary. If one of the two middle ones is intended, the delay is literal, because perfection is in view of every verse in itself, and making it into sections is in view of some of them with others; or because every verse contains sets of arranged words, and this is an existential delay. Since the speech is from the Questioner, it is also temporal. However, Al-Zamakhshari preferred the delay in state absolutely, carrying it over the delay in the reports in these two ways so that the wording matches the situation, and to show the reason for switching from "fa" (so) to "thumma" (then). If the third is intended and "articulation" is one of the two extremes, then it is sequential; otherwise, it is reporting. It is best that "perfection" be intended as the first and "articulation" as one of the two extremes, and upon this corresponds the matching between "Wise" (Hakim) and "Expert" (Khabir) and "perfected" (uhkimat) and "articulated" (fussilat). He then said: "From this, it appeared that the delay in state includes sequential and reporting delay." He finished, so ponder it.

It was read "uhkamtu" in the active voice for the speaker, and "fussilat" with two fathas (vowels) with takhfif (lightening). This is reported from Ibn Kathir, and the meaning is: "Then I distinguished between truth and falsehood." It is said that "fussilat" here is like its usage in His saying: "And when the caravan departed (fasalat)..." meaning it separated and set forth.

"from a Wise, Expert One": An attribute for the "Book," described after it was described by the perfection of its verses and their articulation, which both indicate the loftiness of its rank regarding its essence, clarifying the majesty of its status regarding its attribution. Or, it is a second predicate for the subject, whether expressed or implied. Or, it is a complement for one of the two verbs by way of the struggle (tanazu'), while relating to both of them in meaning—meaning: from Him is its perfection and its articulation. This was chosen in Al-Kashf. In Al-Kashshaf, it is mentioned that there is a good antithesis because the meaning is: "A Wise One perfected it" (ahkamaha hakim), and "an Expert One articulated it" (fassalaha khabir), i.e., distinguished it and explained it, being someone aware of the qualities of things. Thus, in the verse, there is a folding and unfolding (laff wa nashr). The original speech, according to what Al-Tibi said, is: "The Wise One perfected its verses, and the Expert One articulated them," then it shifted to "perfected (by) a Wise One" and "articulated (by) an Expert One," along the lines of the verse: "In it are men who glorify Him in the mornings and the evenings" (in the reading of the passive voice), and his saying: "At your service, he desires (to) plead a case and seeks help from what falls from the casualties." Then, to what is in the sublime order, for what is in the metonymy of beauty with the provision of the extreme glorification whose essence the describer cannot reach—especially since the two majestic Names came indefinite with indefinite-glorification.

"Ladun" (from) is one of the indeclinable nouns; it is the beginning of a temporal or spatial limit. The intended meaning here is the latter, metaphorically. It is indeclinable due to its resemblance to a particle in its constant single usage: being the beginning of a limit, the impossibility of informing with it or about it, and no subject can be based on it—unlike "inda" (with/at) and "ladaya" (at me), for they do not adhere to a single usage but are for the beginning of a limit and others, and a subject can be based on them, as in His saying: "And with Him are the keys of the unseen" and "And with us is more." It is said: Because of the strength of its resemblance to a particle and its departure from its peers, it is not inflected when annexed. Yes, the inflection of it has come from Qays, comparing it to "inda." Upon this, the reading of 'Asim was based: "A severe punishment from Him (min ladunhu)" by genitive and imalah of the quiescent Dal, and its connection with "min" (from) as in the verse. Likewise is its annexation to a singular, however it may be; this is the common form. Sometimes it is stripped of "min," and sometimes it is annexed to a nominal sentence, as in his saying: "And you remember His favors since (ladun) you were a youth." And a verbal one, as in his saying: "A captive of coquettish women, they charmed him and enchanted him since (ladun) he grew up until the black of his temples turned gray." Ibn al-Dahhan forbade its annexation to the sentence, and interpreted what was reported of that upon the estimation of the infinitive "an," evidenced by its appearance with it in his saying: "And I stayed, so the kinship of a near relative or the right of a Muslim was not severed since (ladun) you presided over us." It is not hidden what is in the commitment to that of affectation, especially in such as "since you were a youth." It becomes purely temporal when annexed to the sentence. The accusative of "ghudwatan" (morning) came after it in the saying: "From morning (ladun ghudwatan) until it neared setting," and it was interpreted as a specification (tamyiz). The Kufans narrated its nominative case after it, and it was interpreted as the omission of "kana" (to be).

There are eight linguistic variations for it. Some say "ladun" with a fatha on the Lam, damma on the Dal, and sukun on the Nun; this is the famous dialect. The damma is lightened, as in "adud" (upper arm), and in this case, two quiescent sounds meet; some omit the Nun for that, so it remains "lad" with fatha on the Lam and sukun on the Dal. Some do not omit and move the Dal with fatha, saying "ladan" with fatha on the Lam and Dal and sukun on the Nun. Some do not omit and move it with kasra, saying "ladin" with fatha on the Lam, kasra on the Dal, and sukun on the Nun. Some do not omit and move the Nun with kasra, saying "ladun" with fatha on the Lam, sukun on the Dal, and kasra on the Nun. It is sometimes lightened by transferring the damma of the Dal to the Lam, as it is said in "adud": "udud" with damma on the 'Ayn and sukun on the Dad, with rarity. In this case, two quiescent sounds also meet; some omit the Nun for that, so they say "lud" with damma on the Lam and sukun on the Dal. Some do not omit and move the Nun with kasra, saying "ludin" with damma on the Lam, sukun on the Dal, and kasra on the Nun. These are seven dialects. "Lad" came with the omission of the Nun of "ladun," which is the mother of all, and with that, the eight are completed. It indicates that the original of "lad" is "ladun" because if you annex it to a pronoun, you bring the Nun, so you say "min ladunka" (from you), and "min ladka" is not permitted, as Sibawayh pointed out. There are ten dialects mentioned for it in Ham' al-Hawami', except for the Qaysi dialect, so let it be consulted.