Tafsir of Hud 11:87

Surah Hud (11): Verse 87

{ قالوا يا شعيب أصلاتك تأمرك أن نترك ما يعبد آباؤنا أو أن نفعل في أموالنا ما نشاء إنك لأنت الحليم الرشيد }

(They said, "O Shu'ayb, does your prayer command you that we should abandon what our fathers worshipped, or that we should do with our wealth as we please? Indeed, you are the forbearing, the wise.")

Issue 1: The Reading of {أصلاتك} (Asalātuka)

• Hamzah, Al-Kisā'ī, and Ḥafṣ from 'Āṣim read it as {أصلاتك} (Asalātuka) without the wāw (vowel).
• The rest read it as {أصلواتك} (Aṣalawātuka) in the plural form.

Issue 2: The Context of Shu'ayb's Command

Know that Prophet Shu'ayb (peace be upon him) commanded them regarding two matters:

1. Tawḥīd (Monotheism).
2. Abandoning fraudulent dealings (Bukhs) in trade.

The people rejected both types of obedience he commanded:

• Their statement: {أن نترك ما يعبد ءاباؤنا} (that we should abandon what our fathers worshipped) refers to his command for Tawḥīd. They asserted adherence to the path of mere imitation (taqlīd), finding it strange that he would command them to leave the worship practiced by their ancestors.
• Their statement: {أصلواتك تأمرك أن نترك... أو أن نفعل في أموالنا ما نشاء} refers to his command to abandon fraudulent dealings (Bukhs).

Issue 3: The Meaning of Ṣalāh (Prayer) Here

There are two main interpretations regarding the word Ṣalāh:

1. Metaphor for Religion/Faith: Ṣalāh is the most apparent symbol (shi'ār) of religion. Therefore, mentioning Ṣalāh is a metonymy (kināyah) for the entire religion/faith. Alternatively, Ṣalāh originally means following; the horse that follows the leader is called muṣallī because its head rests upon the leader's flank (ṣalwā). Thus, the meaning is: "Your religion commands you to do this."
2. The Specific Ritual Acts: The intended meaning is the specific ritual acts of prayer. It is narrated that Shu'ayb used to pray frequently, and when his people saw him praying, they would exchange glances and laugh. Their statement, {أصلاتك تأمرك} (Does your prayer command you?), was intended as mockery and ridicule. This is analogous to mocking someone who reads books and then speaks foolishly, attributing the foolish speech to the reading.

Addressing a Potential Objection:

• Objection: The structure implies: "Does your prayer command us to abandon our fathers' worship AND command us to do whatever we wish with our wealth?" They were not denying their right to do as they pleased with their wealth, so how can this interpretation be reconciled?
• Response (Two ways):
  1. The implied structure is: "Does your prayer command us to abandon what our fathers worshipped AND command us to abandon doing what we wish with our wealth?" In this case, {أو أن نفعل} (or that we should do) is coordinated with what is implied in {ما يعبد ءاباؤنا}.
  2. Ṣalāh is understood as both commanding and forbidding. The meaning is: "Your prayer commands us to abandon idol worship AND forbids us from doing whatever we wish with our wealth." (This refers to abandoning cheating, fraud, and accepting little lawful sustenance over much unlawful gain.)
  • Note on a variant reading: Ibn Abī 'Ablah read {أو أن تفعل في أموالنا ما تشاء} using the second-person masculine singular verb form (taf'ala), which aligns with the command to abandon fraudulent dealings in their wealth.

There are several interpretations of this statement:

1. Sarcasm/Mockery: The meaning is the opposite: "Indeed, you are the foolish, the ignorant." They reversed the description as a form of mockery, similar to saying to a miser, "If Ḥātim [the epitome of generosity] saw you, he would prostrate to you."
2. Self-Perception: The intended meaning is that Shu'ayb believes himself to be characterized by forbearance and wisdom, both in his own view and in the view of his people.
3. Ironic Contrast (The Strongest View): Shu'ayb was already famous among them for being forbearing and wise. When he commanded them to abandon their ancestral ways, they responded: "You, who are known for your forbearance and wisdom in all matters, how can you forbid us from the religion we inherited from our fathers and ancestors?" The intent is to express astonishment that someone known for wisdom would command such a deviation from tradition. This view is considered the most sound.

{ قال ياقوم أرءيتم إن كنت على بينة من ربى ورزقنى منه رزقا حسنا ومآ أريد أن أخالفكم إلى مآ أنهاكم عنه إن أريد إلا الإصلاح ما استطعت وما توفيقىإلا بالله عليه توكلت وإليه أنيب * وياقوم لا يجرمنكم شقاقىأن يصيبكم مثل مآ أصاب قوم نوح أو قوم هود أو قوم صالح وما قوم لوط منكم ببعيد * واستغفروا ربكم ثم توبوا إليه إن ربى رحيم ودود }

(He said, "O my people, have you considered: if I am upon a clear proof from my Lord, and He has provided me with a good provision from Him—and I do not intend to oppose you by doing what I forbid you from—I intend only reform as much as I am able. And my success is only through Allah; upon Him I rely, and to Him I turn back. * And O my people, let not your hostility toward me cause you to suffer the like of what afflicted the people of Noah, or the people of Hud, or the people of Ṣāliḥ; and the people of Lot are not far from you. * And seek forgiveness from your Lord and repent to Him. Indeed, my Lord is Merciful, Loving.")

Verse 88: Shu'ayb responds by establishing his credibility and sincerity:

• Clear Proof and Good Provision: He asks them to consider that he possesses a clear sign (bayyinah) from his Lord, and that Allah has granted him good sustenance (lawful provision). This implies that his guidance is not motivated by worldly need or personal gain.
• Consistency in Action: He assures them, {ومآ أريد أن أخالفكم إلى مآ أنهاكم عنه} (And I do not intend to oppose you by doing what I forbid you from). He practices what he preaches.
• Intention of Reform: His sole aim is {الإصلاح ما استطعت} (reform as much as I am able).
• Reliance on Allah: He concludes with absolute reliance: {وما توفيقىإلا بالله عليه توكلت وإليه أنيب} (My success is only through Allah; upon Him I rely, and to Him I turn back).

Verse 89: Shu'ayb warns them against the consequences of their opposition:

• Warning Against Hostility: He cautions them: {وياقوم لا يجرمنكم شقاقى} (O my people, let not your hostility toward me cause you...). The word yujrimannakum means "to cause you to commit [a crime]" or "to lead you to [a consequence]."
• Historical Precedent: He reminds them of the destruction that befell previous nations who rejected their prophets: the people of Noah, Hud, and Ṣāliḥ.
• Proximity of Lot's People: He emphasizes the nearness of the destruction of Lot's people: {وما قوم لوط منكم ببعيد} (And the people of Lot are not far from you), implying that the divine pattern of punishment is immediate and relevant to them.

Verse 90: Shu'ayb concludes with an invitation to repentance:

• Call to Forgiveness and Repentance: {واستغفروا ربكم ثم توبوا إليه} (And seek forgiveness from your Lord and repent to Him).
• Assurance of Divine Mercy: He reassures them of Allah's nature: {إن ربى رحيم ودود} (Indeed, my Lord is Merciful, Loving). Al-Raḥīm (The Merciful) implies His readiness to forgive sins, and Al-Wadūd (The Loving) implies His affection for those who turn back to Him.