Hūd: (72–73) She said, "Woe is me..."

In this verse, there are several issues:

Issue 1: The Meaning of "Wayl" (Woe)

Al-Farrā’ said the origin of Wayl (ويل) is Way (وي), which means disgrace/shame. It is said, "Woe to so-and-so" (وي لفلان), meaning disgrace upon him. Thus, "Woe to you" (ويلك) means disgrace upon you.

Sībawayh said Wayḥ (ويح) is a reprimand for one who is on the verge of destruction, whereas Wayl (ويل) is for one who has already fallen into it.

Al-Khalīl said he only heard the derived forms Wayḥ (ويح), Ways (ويس), Wayk (ويك), and Wayh (ويه), and these words are close in meaning.

As for the phrase "Yā Waylatā" (يا ويلتا): Some scholars say the final Alif (ا) is the Alif of lamentation (for the deceased or for a calamity). The author of Al-Kashshāf said the Alif in Waylatā (ويلتا) is a substitution for the Yā’ of the first-person possessive pronoun in Yā Waylatī (يا ويلتي). Similarly, this applies to Yā Lahfā (يا لهفا) and Yā ‘Ajabā (يا عجبا). They substituted the Yā’ and the Kasrah with the Alif and the Fatḥah because the Fatḥah and Alif are lighter than the Yā’ and Kasrah.

Issue 2: The Phrase "Yā Waylatā, A’alidu wa anā ‘ajūz wa hādhā ba‘lī shaykhā" (Woe is me! Shall I give birth while I am an old woman, and this, my husband, is an old man?)

Ibn Kathīr, Nāfi‘, and Abū ‘Amr read it with one Hamzah followed by a long Alif (آلد). The rest of the reciters read it with two separate Hamzahs without elongation (أألد).

One might ask: If she expressed wonderment at the power of God Almighty, this wonderment would necessitate disbelief (Kufr).

Argument for the Premise (That she wondered at God's power):

1. God Almighty recounts her statement in the context of wonderment: "...while I am an old woman, and this, my husband, is an old man."
2. God says concerning her: "Indeed, this is a strange thing!" (إن هذا لشيء عجيب).
3. The Angels said to her: "Do you wonder at the command of Allah?" (أتعجبين من أمر الله).

Argument that Wondering at God's Power Necessitates Disbelief: This wonderment indicates her ignorance of God's power, and ignorance of God's power necessitates disbelief.

The Reply: Her wonderment was based on customary norms and habits (al-‘Urf wa al-‘Ādah), not on denying God's absolute power. If a truthful Muslim were informed that God Almighty could turn this mountain into pure gold, he would undoubtedly express wonderment based on customary expectations, not because he denies God's ability to do so.

Know that shaykhā (شيخا) is in the accusative case (Manṣūb) functioning as a Ḥāl (circumstantial adverb).

Al-Wāḥidī (may God have mercy on him) stated that this is one of the subtle and profound points of Arabic grammar. Since hādhā (هذا) is a demonstrative pronoun, the phrase "Wa hādhā ba‘lī shaykhā" stands in the place of saying: "I point to my husband while he is an old man." The purpose is to define this specific state, which is old age.

Some readers recited "Wa hādhā ba‘lī shaykhā" (وهاذا بعلى شيخا) where shaykhā is the predicate (Khabar) of an omitted subject (Mubtada’), meaning: "This is my husband, and he is old" (هذا بعلي وهو شيخ). Or, ba‘lī (بعلي) is a substitute (Badal) for the subject, and shaykh (شيخ) is the predicate. Or, both function as predicates.

Then, God recounted that the Angels said: "Do you wonder at the command of Allah?" (أتعجبين من أمر الله). The meaning is that the Angels wondered at her wonderment.

Then they said: "The Mercy of Allah be upon you, O people of the House; indeed, He is Praiseworthy, Glorious." (قالوا أتعجبين من أمر الله رحمت أهل البيت إنه حميد مجيد).

The purpose of this statement is to mention what removes that wonderment. The implied meaning is: Indeed, the Mercy of Allah upon you is abundant, and His blessings upon you are continuous and successive—namely, Prophethood, overwhelming miracles, and guidance toward great good. If you see that God has broken the norms of custom by singling you out for these high and lofty honors, and by manifesting extraordinary phenomena and bringing forth clear proofs and miracles, how fitting is it for you to wonder?

As for the phrase "Ahl al-Bayt" (أهل البيت), it is praise for them, and it is in the accusative case either as a vocative (Nidā’) or as a specification (Ikhtiṣāṣ).

They reinforced this by saying: "Indeed, He is Praiseworthy, Glorious" (إنه حميد مجيد). Al-Ḥamīd (الحميد) is the one who is praised, whose actions are worthy of praise. Al-Majīd (المجيد) is the glorious one, possessing honor and generosity.

Among the praiseworthy actions is enabling the obedient servant to reach his goal and desire. Among the types of grace and generosity is not denying the seeker what he seeks. Since it is established that God Almighty is capable of all things, and that He is Praiseworthy and Glorious, how can this wonderment remain in reality? Thus, it is established that the purpose of mentioning these words is to remove the wonderment.

7 < { But when the apprehension was removed from Abraham and the good tidings reached him, he began to plead with Us concerning the people of Lot. * Indeed, Abraham was forbearing, compassionate, and ever-turning to Us. } > 7

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(Note: The translation continues the narrative flow from the preceding verses, focusing on Abraham's reaction after the angels departed.)