Hud: (27) The chiefs said, "O my people!..."

Allāh, the Exalted, having recounted how Noah (peace be upon him) called his people to worship Allāh, then recounts how they attacked his prophethood with three types of doubts:

1. The First Doubt: He is merely a human being like us. The difference between individuals in humanity cannot reach a point where one becomes obligatory to obey for all creation.
2. The Second Doubt: Only the lowest of the people followed him, such as weavers and those in lowly crafts. They argued that if he were truthful, the intelligent and noble people would have followed him. This is similar to His saying in Sūrat Ash-Shuʿarāʾ: {Shall we believe you when only the lowest follow you?} (26:111).
3. The Third Doubt: His saying, {And we do not see any superiority for you over us.} This means: We see no superiority for you over us, neither in intellect, nor in managing immediate worldly affairs, nor in the strength of argument. If we do not see your superiority in any of these apparent aspects, how can we acknowledge your superiority in the noblest ranks and highest stations? This summarizes the establishment of these doubts.

Know that the first doubt is only fitting for the Brahmins who deny human prophethood altogether. However, the remaining two doubts can be used by those who affirm the prophethood of other prophets.

There are several issues concerning the wording of the verse:

There are several views on its derivation:

1. It is derived from the saying, mali’ bi-kadha (he is capable of such a thing), meaning they were mali’ūn (fully capable) of managing important affairs and excelled in administering them.
2. They are described this way because they yatamāla’ūn (conspire or agree upon something).
3. They are described this way because they fill hearts with awe (hayba) and gatherings with dignity (abhah).
4. They are described this way because they are filled with sound intellects and correct opinions.

Then, Allāh recounts the first doubt from them: {We do not see you except as a human being like us.} This is similar to what Allāh recounted about some Arabs saying: {Why was an angel not sent down to him?} (6:8). This is ignorance, because the duty of the Messenger is to approach the community with evidence, proof, verification, and argument, not with form or appearance. Rather, we say: If Allāh had sent an angel to humans, the doubt against his message would have been stronger, as it might cross the mind that this angel brought forth the miracles himself due to his superior strength and greater power. For this wisdom, Allāh only sends messengers from among humankind to humans.

Then, Allāh recounts the second doubt: {And we do not see anyone following you except those who are our lowest/meanest, at first glance.} This refers to their lack of status, low prestige, and the baseness of their crafts and professions. This too is ignorance, because eminence in religion is not achieved through lineage, wealth, or high positions. Rather, poverty is easier for one's religion than wealth. Moreover, prophets were only sent to abandon the world and turn toward the Hereafter. How can you consider a lack of worldly wealth an attack on prophethood and messengership?

Then, Allāh recounts the third doubt: {And we do not see any superiority for you over us.} This is also ignorance, because the virtue considered by Allāh is only knowledge and action. How could they have perceived the inner states of people to know the negation of this virtue?

After mentioning these doubts, they said to Noah (peace be upon him) and those who followed him: {Rather, we think you are liars.} There are two interpretations for this:

1. This is an address to Noah and his people, meaning they deny Noah's claim to prophethood.
2. This is an address to the meanest ones, accusing them of lying in their belief in and following of Noah.

Al-Wāḥidī said: Aradhil is the plural of radhil, which means the lowest in appearance and state. A rajul radhil is one whose clothes and actions are base. Arādhilūn is the plural of aradhil, like saying akābir mujrimīhā (the greatest of its criminals) or the Prophet’s saying, "The best of you in character." Thus, arādhilūn is a plural of the plural. Some said the origin is that one says, "He is aradhil (lower) than so-and-so," then it became common until they said, "He is al-aradhil," making the definite article (al-) a substitute for the possessive construction (idāfa).

{Bādī ar-Ra’y}: Bādī means apparent, from the saying badā ash-shay’ (the thing appeared). From this, the bādiyah (desert) is so named because it is apparent and visible to the observer. They differed regarding bādī ar-ra’y and mentioned several views:

1. They followed you outwardly, but their inner reality is contrary to that.
2. It may mean they followed you at the very beginning of forming an opinion, without taking the necessary precautions or giving it due consideration and sound reflection.
3. Since they described the people as base (radhālah), they said that their being so bādī ar-ra’y (apparent in opinion) is something obvious to anyone who sees them. In this sense, ra’y refers to the sight of the eye, not the opinion of the heart. This interpretation is supported by what is narrated from Mujāhid, who recited it as: {...except those who are our lowest, apparent to the eye of sight} (bādī ra’y al-‘ayn).

Abū ‘Amr and Nuṣayr, narrating from Al-Kisā’ī, recited {bādi’} (with a hamza). The rest recited it with a yā’ without a hamza.

• Whoever reads it with a hamza (bādi’), the meaning is "the beginning of the opinion" (awwal ar-ra’y).
• Whoever reads it with a yā’ without a hamza (bādī), it is from badā yabdu (to appear), meaning "it became apparent." In this case, {arādhilunā bādī} is in the accusative case as an adverbial source (maṣdar), like saying, "I struck the first strike" (ḍarabtu awwal aḍ-ḍarb).

{He said, "O my people! Consider:}

{If I am upon a clear proof from my Lord}: Meaning, a clear evidence (bayyinah) from my Lord regarding my truthfulness.

{and He has given me Mercy from Himself}: Meaning, prophethood, which is a great mercy.

{yet it is obscured from you}: Meaning, this truth and mercy have been hidden from your sight, due to your stubbornness and rejection.

{shall we force it upon you when you are averse to it?}: Meaning, should we compel you to accept it when you detest it? This indicates that belief must stem from acceptance and willingness, not coercion.