Hud: (61-62) And to Thamud, their brother...

This is the third narrative mentioned in this Sura, the story of Salih with Thamud. Its structure is similar to the narrative of Hud. Here, since they were commanded to [affirm] monotheism (Tawhid), two proofs are mentioned in its affirmation:

The First Proof: His saying: {He brought you forth from the earth} (Huwa ansha'akum min al-ard). There are two interpretations here:

1. The First Interpretation: That all of us were created from the loins of Adam, and Adam was created from the earth. I would say this is correct, but there is another interpretation closer to the meaning: Man is created from semen, and semen originates from blood. Thus, man is created from blood. Blood originates from nourishment, and this nourishment is either animal or vegetable. The state of animals is like the state of man, so it must ultimately trace back to plants. It is evident that plants originate from the earth. Thus, it is established that the Almighty brought us forth from the earth.

2. The Second Interpretation: That the preposition min (from) here means fi (in), implying: "He caused you to flourish in the earth" (Ansha'akum fi al-ard). This is weak because when the statement can be taken literally, there is no need to divert it from its apparent meaning. As for how the creation of man from the earth proves the existence of the Creator, we have explained this many times.

The Second Proof: His saying: {And He has made you dwell therein} (Wasta'marakum fiha). There are three interpretations:

1. First: He made you its inhabitants/cultivators ('ummaruha). They say that the kings of Persia greatly increased the digging of rivers and planting of trees, which resulted in them having long lifespans. A prophet of their time asked his Lord about the reason for those long lives. God revealed to him that they cultivated their lands, so His servants lived long lives therein. Mu'awiyah, in the latter part of his life, undertook the revival of land. When asked what motivated him, he replied: "Nothing motivated me except the saying of the poet:

   He is not a true man who is not a source of guidance, Nor one who leaves no trace upon the earth."

2. Second: That the Almighty prolonged your lives therein, and the derivation of Wasta'marakum is from al-'umr (life/age), similar to Istabqakum (He kept you alive) being derived from al-baqā' (survival).

3. Third: That it is derived from al-'umrā (a type of conditional gift of property for life), meaning He made the land yours for the duration of your lives, and when you die, it transfers to others.

Know that the earth's capacity for beneficial cultivation for mankind, and man's ability to carry out such actions, is a great indication of the existence of the Creator. The essence of this returns to what the Almighty mentioned in another verse: {Who ordained and guided} (Al-A'la: 3). This is because the emergence of man, possessing the guiding intellect and the ability for appropriate actions, indicates the existence of the Wise Creator. Likewise, the earth being described with attributes conforming to suitability and beneficial purposes also indicates the existence of the Wise Creator.

As for His saying: {So ask forgiveness of Him and then repent to Him}, its interpretation has preceded.

As for His saying: {Indeed, my Lord is near and responsive} (Inna Rabbī qarībun mujīb), meaning He is near in His knowledge and hearing, and {responsive} to the supplications of the needy through His grace and mercy.

Then the Almighty explained that when Salih (peace be upon him) established these proofs, {they said: "O Salih! You were among us a man hoped for before this."} There are several interpretations:

1. First: Since he was a man of strong intellect and firm resolve, and being of their tribe, their hopes were strong that he would support their religion, strengthen their doctrine, and establish their path, because whenever a virtuous man arises among a people, they hope for this from him.

2. Second: Some said the meaning is that you used to be compassionate towards our poor, help our weak, and visit our sick, so our hope in you as a supporter and beloved one was strong. How then have you shown enmity and hatred? Furthermore, they added to this speech extreme astonishment in their saying: {They said: "O Salih! You were among us hoped for before this."} The purpose of this speech is adherence to the path of imitation (Taqlid) and the obligation to follow fathers and ancestors. Similar to this astonishment is what God recounted about the disbelievers of Mecca when He said: {Has he made the gods one God? Indeed, this is a most wondrous thing!} (Sad: 5).

Then they said: {And indeed, we are in doubt concerning that which you are inviting us to, and we are suspicious} (murīb). Doubt (shakk) means the person remains suspended between affirmation and negation. Murīb is that which suggests bad outcomes. So their saying {And indeed, we are in doubt} means that the truth of his statement has not become preponderant in their belief. And their saying {suspicious} means that the falsehood of his statement has become preponderant in their belief. This is an exaggeration in invalidating his speech.

{7. He said: "O my people! Do you see if I am upon clear evidence from my Lord and He has given me a mercy from Himself—then who will support me against Allah if I disobey Him? Then you increase me not except in loss."}