Tafsir of Hud 11:116

Surah Hud (11:116)

11:116. Flawla kāna min al-qurūni min qablikum būlū baqiyyah yanhawna ‘ani l-fasādi fī l-arḍi illā qalīlan mimmā anjaynā bihim, wattaba‘a l-ladhīna ẓalamū mā utrifū fīhi wa kānū mujrimīn

The Almighty, having clarified that the previous nations were subjected to the punishment of complete annihilation, explained that this annihilation was due to two reasons:

The First Reason: That there were no righteous people among them who forbade corruption on earth.

Allah says: {Flawla kāna min al-qurūni} (Then why were there not among the generations preceding you...). This means, "Why were there not...?"

It is narrated from Al-Khalil (Ibn Masrur) that every instance of the word lawlā (if only/why not) in the Qur'an means hallā (why not), except for the one in Surah As-Saffat.

The author of Al-Kashshāf stated that this narration from him is not sound, citing evidence from other verses where lawlā does not mean hallā:

• {Lawlā an tadārakathu ni‘matun min rabbihī lanubidha bi l-‘arā’i} (If not for a favor from his Lord, he would have been cast out onto the barren land) (Al-Qalam: 49).
• {Lawlā rijālun mu’minūn} (If not for believing men) (Al-Fath: 25).
• {Lawlā an thabattnāka laqad kidta tarkanu ilayhim shay’an qalīlā} (If We had not made you firm, you would have almost inclined to them a little) (Al-Isra: 74).

{Būlū baqiyyah} (possessing a remnant/people of righteousness): This means possessing virtue and goodness. Virtue and generosity are called baqiyyah (remnant) because a man reserves the best and most excellent of what he spends. Thus, this term became a metaphor for excellence, and it is said, "So-and-so is from the baqiyyah of the people," meaning from their best. Similarly, they say, "In the corners are hidden treasures (khabāyā), and among men are remnants (baqāyā)."

It is also possible that al-baqiyyah means al-baqawā (endurance/preservation), similar to how al-taqiyyah means al-taqwā (piety). In this sense, it means: Why were there not among them those who preserved themselves and protected themselves from the wrath of Allah?

It was also recited as {ūlū baqiyyah} (with the pattern of luqiyyah), derived from baqāhū yabaqūhū (he watched him and waited for him). Thus, al-baqiyyah means a single instance of this action. The meaning is: Why were there not among them those who watched and feared Allah's retribution?

{Illā qalīlan} (except a few): This cannot be interpreted as an attached exception (istithnā’ muttaṣil). If it were, it would imply encouragement for those who possess righteousness to forbid corruption, except for the few survivors among them. This would be like saying, "Why didn't your people read the Qur'an, except for the righteous ones among them?"—implying that the righteous ones were also among those encouraged to read.

Therefore, we conclude that it is a detached exception (istithnā’ munqaṭi‘). The meaning is: But few among those generations forbade corruption, and the rest abandoned forbidding evil.

The Second Reason for the descent of the punishment of annihilation was: {Wattaba‘a l-ladhīna ẓalamū mā utrifū fīhi} (And those who wronged followed that in which they were indulged).

Utrufū means they were given blessings (ni‘mah). A pampered child (ṣabiyyun mutraf) is one whose body is well-cared for. Al-mutraf is one whom luxury and ease of living have made arrogant.

What is intended by {al-ladhīna ẓalamū} (those who wronged) are those who abandoned forbidding evil. That is, they did not care about a great pillar of religion—enjoining good and forbidding evil—but instead followed the pursuit of desires and pleasures and busied themselves with attaining leadership.

Abu ‘Amr, in the narration of Al-Ja‘fari, recited: {Wattaba‘a l-ladhīna ẓalamū mā utrifū fīhi} (And those who wronged followed what they were indulged in [unlawfully]), meaning they followed what was forbidden while they were living in luxury.

{Wa kānū mujrimīn} (and they were criminals): The meaning is clear.

{Wa mā kāna rabbuka liyuhlika l-qurā bi ẓulmin wa ahluhā muṣliḥūn} (And your Lord would not destroy the towns unjustly while their people were righteous.)

{Wa law shā’a rabbuka laja‘ala n-nāsa ummatan wāḥidah, wa lā yazālūna mukhtalifīn} (And if your Lord had willed, He could have made mankind one community. But they will not cease to differ.)

{Illā man raḥima rabbuk, wa li dhālika khalaqahum, wa tammat kalimat rabbika la’amla’anna jahannama mina l-jinnati wa n-nāsi ajma‘īn} (Except those upon whom your Lord has mercy. And for that He created them. And the word of your Lord is to be fulfilled: "I will surely fill Hell with the jinn and mankind all together.")