Hūd: (69–71) And Our Messengers Came...

This is the fourth story mentioned in this Sūrah. Herein lie several issues:

Issue 1: The Word Qad and the Number of Messengers

The grammarians state that the word (قد - qad) is used here because the listener of the stories of the Prophets (peace be upon them) anticipates one story after another, and qad signifies anticipation. The lām in (لقد - laqad) is for emphasizing the news.

The phrase {جاءت رسلنا - jā’at rusulunā} (Our messengers came) is plural, and the minimum for a plural is three. This implies certainty regarding the arrival of three. Any number exceeding this cannot be established without further evidence.

They agree that the principal messenger among them was Gabriel (peace be upon him). Narrations then differed:

1. It is said that Gabriel came to him accompanied by twelve angels in the form of extremely handsome youths.
2. Al-Ḍaḥḥāk said they were nine.
3. Ibn ‘Abbās (may God be pleased with him) said they were three: Gabriel, Michael, and Isrāfīl (peace be upon them). These are the ones mentioned by God in Sūrat adh-Dhāriyāt: {هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ} (Has there come to you the story of Abraham's guests?) (51:24), and in Al-Ḥijr: {وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَاهِيمَ} (And inform them about Abraham's guests) (15:51).

Issue 2: The Meaning of the Good Tidings (Al-Bushrā)

There are two interpretations regarding the intended meaning of the good tidings (al-bushrā):

1. The intended meaning is what God later announced: {فَبَشَّرْنَاهُ بِإِسْحَاقَ وَمِن وَرَاءِ إِسْحَاقَ يَعْقُوبَ} (So We gave him the good news of Isaac, and after Isaac, [the good news of] Jacob).
2. The intended meaning is that they gave Abraham (peace be upon him) the good news of Lot’s safety and the destruction of his people.

Regarding the verse: {قَالُوا سَلَامًا قَالَ سَلَامٌ} (They said, "Peace," and he said, "Peace.")

Ḥamzah and Al-Kisā’ī recited {قَالُوا سَلَامًا} and {قَالَ سَلَامٌ} with a kasra on the sīn and a silent lām (without alif), similar to the recitation in Sūrat adh-Dhāriyāt.

Al-Farrā’ said there is no difference between the readings, just as they say ḥall (lawful) and ḥalāl (lawful), or ḥaram (forbidden) and ḥarām (forbidden). The interpretation is that when they arrived, they greeted him with salām.

Abū ‘Alī al-Fārisī suggested that salām might mean peace in the sense of being free from enmity or war. Perhaps, since they refused the food he offered, he became wary of them and said, "We are peace, not war or enmity, so do not refrain from eating my food as one refrains from eating an enemy's food." However, this view seems remote to me because, under this assumption, Abraham should have spoken these words after presenting the food. The Qur’an indicates this speech occurred before presenting the food, as God says: {قَالُوا سَلَامًا قَالَ سَلَامٌ فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ} (They said, "Peace," and he said, "Peace." Then he did not delay but brought a roasted calf) (11:69). The fā’ (then) indicates immediate sequence, showing that bringing the roasted calf followed the mention of salām.

{قَالُوا سَلَامًا} means: "We greeted you with a greeting (salāman)." {قَالَ سَلَامٌ} means: "My affair is peace (salām)," i.e., I intend nothing but safety and reconciliation.

Al-Wāḥidī suggested that it might mean {سلامٌ عليكم} (Peace be upon you), and it was raised (marfū‘) as a narration of his speech, similar to how the predicate was omitted in {فَصْبْرٌ جَمِيلٌ} (So, patience is beautiful) (12:18). This omission is acceptable when the intended meaning is clear after the omission, which is the case here. A parallel is {وَقُلْ سَلَامٌ} (and say, "Peace") (43:89), where the predicate is omitted.

It is noted that they greeted each other in observance of the etiquette mentioned in {لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا} (Do not enter houses other than your own until you have sought permission and greeted their folk) (24:27).

The phrase {سلامٌ عليكم} (an indefinite salām) is used more often than {السلام عليكم} (the definite al-salām). This is because it functions as a supplication, similar to saying, "Goodness is before you."

*If it is asked: How is it permissible to make an indefinite noun the subject (mubtada’)?*

We reply: An indefinite noun can be a subject if it is qualified. When you say {سلامٌ عليكم}, the indefiniteness in this context indicates completeness and perfection, as if saying, "A complete and perfect peace be upon you." Examples include {سلامٌ عليك} (Peace be upon you) (19:47), {سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ} (A word of peace from a Merciful Lord) (36:58), {سَلَامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ} (Peace be upon Noah among the worlds) (37:79), and {الْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ * سَلَامٌ عَلَيْكُمْ} (The angels will enter upon them from every gate, Saying, "Peace be upon you") (13:23-24).

As for {وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى} (And peace be upon whoever follows the guidance) (20:47), this is also permissible, and it refers to the essence (al-māhiyyah) and reality of peace.

I argue that {سلامٌ عليكم} (indefinite) is more complete than {السلام عليكم} (definite), because the indefiniteness in the former implies perfection, exaggeration, and completeness. The definite form only implies the essence (al-māhiyyah).

Al-Akhfash reported that some Arabs say {سلام عليكم} stripping salām of alif, lām, and tanwīn. The reason for this simplification is the frequency of its use, which permits this lightness. And God knows best.

Then the Almighty said: {فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ} (Then he did not delay but brought a roasted calf).

It is said that Abraham had not received a guest for fifteen nights, which saddened him. Then the angels came, and he saw guests unlike any he had seen before. So he hurried and brought a roasted calf. Thus, {فَمَا لَبِثَ أَن جَاءَ} means: He did not delay in bringing it, but hastened. Or, the implied meaning is: His coming [to fetch the calf] did not delay.

{عِجْلٍ} (‘ijl) is the young of a cow. {حَنِيذٍ} (ḥanīdh) is meat roasted in a pit dug in the earth, using hot stones—a practice known among the Bedouins. It is originally maḥnūdh, similar to ṭabīkh (cooked food) and maṭbūkh (cooked). Some say al-ḥanīdh is that whose fat drips off. It is said: ḥannadta al-faras (you made the horse sweat) when you cover it with a hide until it drips sweat.

Then the Almighty said: {فَلَمَّا رَأَى أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ} (But when he saw their hands not reaching toward it), meaning toward the calf, or toward the food (the calf), according to Al-Farrā’. {نَكِرَهُمْ} (he became suspicious of them), meaning he disliked or distrusted them. The verbs nakirahu, ankarahū, and istanakarahū all carry this meaning.

The guests refrained from eating because they were angels, and angels do not eat or drink. They appeared in the form of guests because Abraham loved hospitality.

As for Abraham (peace be upon him), we consider two possibilities:

1. He did not know they were angels but believed them to be human.
2. He knew they were angels.

If possibility 1 is true, his fear stemmed from two things: a. He resided in a remote area far from people. When they refused to eat, he feared they intended him harm. b. When one does not know a guest, if the guest eats, security is established; if not, fear arises.

If possibility 2 is true (he knew they were angels), his fear also stemmed from two things: a. He feared their arrival was due to something God disapproved of concerning him. b. He feared their arrival was to punish his people.

If it is asked: Which of these two possibilities is closer and clearer?

We reply: The one who argues that he did not know they were angels offers three proofs:

1. He rushed to bring food. If he had known they were angels, he would not have done so.
2. When he saw them refuse food, he feared them. If he had known they were angels, he would not have inferred evil from their refusal to eat.
3. He initially saw them in human form, which does not indicate they were angels.

The one who argues that he did know them relies on the angels’ statement: {لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ} (Fear not. Indeed, we have been sent to the people of Lot). This is said to someone who knows who they are but not why they were sent. The Almighty then clarified that the angels removed his fear by saying: {لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ}, meaning: "We have been sent with punishment to the people of Lot." This is implied because the reason is detailed elsewhere, such as in {إِنَّا مُرْسِلُونَ * لَنُرْسِلَنَّ عَلَيْهِمْ حِجَارَةً مِّن طِينٍ} (Indeed, We are sending upon the people of that town a storm of stones —We will surely send upon them stones of baked clay) (51:33-34).

Then the Almighty said: {وَامْرَأَتُهُ قَائِمَةٌ} (And his wife was standing). This refers to Sarah, daughter of Āzar, son of Bāḥūrā, Abraham’s cousin.

It is said she was standing behind a curtain, listening to the messengers, perhaps because she also felt fear. Another view is that she was standing serving the guests while Abraham sat with them. This interpretation is supported by the narration of Ibn Mas‘ūd: "And his wife was standing, while he was sitting."

Then the Almighty said: {فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ} (So she laughed, and We gave her the good news of Isaac).

There are two main views regarding her laughter: some take it as literal laughter, while others interpret the word to mean something other than laughter.

Those who took it as literal laughter differed on the reason:

1. The Judge’s View: The reason must be related to what was just mentioned in the verse. This reason is her joy at the removal of fear from Abraham after the angels said, {لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ}. Her great happiness stemmed from his relief. In such a state, a person might laugh. In summary, her laughter was due to the angels’ words to Abraham, "Fear not," which was like a prior good news. So, they said to her: "We will make this good news into two good news: just as you received good news about the removal of fear, you now receive good news about the birth of the child you have desired your whole life." This is an excellent interpretation.
2. She was greatly dismayed by the disbelief and wicked deeds of Lot’s people. When they revealed they came to destroy them, joy overcame her, causing her to laugh.
3. Al-Suddi narrated that Abraham asked them, "Do you not eat?" They replied, "We do not eat food except for a price." He said, "The price is that you mention God’s name at the beginning and praise Him at the end." Gabriel then said to Michael (peace be upon them): "It is right that God should take such a man as a close friend (Khalīl)." Sarah laughed out of joy at this statement.
4. Sarah had told Abraham to send for his nephew (Lot) and take him under his protection, saying God would not abandon His people until He punishes them. When the angels arrived and informed Abraham they were sent to destroy Lot’s people, their statement confirmed hers, so she laughed out of intense joy at this agreement between her words and the angels’ words.
5. When the angels informed Abraham they were angels, not humans, and that they were sent to destroy Lot’s people, Abraham asked them for a miracle proving they were angels. They called upon their Lord, and the roasted calf jumped from where it lay back to its pasture. Abraham’s wife, who was standing, laughed when she saw the roasted calf leap from its place.
6. She laughed in astonishment that a people were about to receive punishment while they were heedless.
7. It is not unlikely that they gave her the general good news of having a child, and she laughed either out of astonishment—as she was about ninety-nine years old and Abraham was one hundred—or out of joy. Then God gave her the specific good news that the child would be Isaac, and after Isaac, Jacob.
8. She laughed because she was amazed at Abraham’s fear of three individuals when he had servants and retainers with him.
9. This involves transposition (taqdīm wa ta’khīr). The intended meaning is: "And his wife was standing, and We gave her the good news of Isaac, so she laughed out of joy for that good news." The laughter was mentioned first, implying a later occurrence.

The Second View: That {فَضَحِكَتْ} means she menstruated (ḥāḍat), as narrated by Mujāhid and ‘Ikrimah. They said: She laughed, meaning she began her menses upon her joy at being safe from fear. When her menses appeared, she was given the good news of the child. Al-Farrā’ and Abū ‘Ubaydah rejected the meaning of ḥāḍat for ḍaḥikat. Abū Bakr al-Anbārī said: Even if these scholars do not know this usage, others do. Al-Layth narrated regarding this verse: {فَضَحِكَتْ} means she experienced ṭamth (menstruation). Al-Azhari narrated from some that its origin is from ḍaḥḥāk al-ṭal‘ah (the bursting forth of the bloom), and it is said ḍaḥikat al-ṭal‘ah when it splits open.

All these views are considered additions. The correct view is the first one (literal laughter due to joy/relief).

Then the Almighty said: {وَمِن وَرَاءِ إِسْحَاقَ يَعْقُوبَ} (And after Isaac, [the good news of] Jacob).

Ibn ‘Āmir, Ḥamzah, and Ḥafṣ from ‘Āṣim recited it with the accusative (naṣb), while the rest recited it with the nominative (raf‘).

• The Naṣb reading: The implied meaning is: "We gave her the good news of Isaac, and after Isaac, We granted her Jacob."
• The Raf‘ reading: The implied meaning is: "And after Isaac, Jacob is born or exists."

There are two views regarding the word warā’:

1. The Majority View: It means ba‘da (after). Thus, Jacob comes after Isaac. This is the apparent meaning.
2. Warā’ means the child of one's child (grandchild). Al-Sha‘bī is reported to have been asked if someone was his son, and he replied, "Yes, he is from my warā’," meaning he was the child of his son. This view seems highly forced and the word seems ill-suited for this meaning.

{قَالَتْ يَا وَيْلَتَا أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ * قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ} (She said, "Oh, woe is me! Shall I give birth while I am an old woman and this, my husband, is an old man? Indeed, this is a strange thing!" They said, "Do you marvel at the command of Allah? The mercy of Allah and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy, Glorious.")