Tafsir of Hud 11:88-90

Tafsir of Surah Hud (Verses 88-90)

[Hud: 88-90]

Issue 1: Interpretation of Shu'ayb's (AS) Statement: {If I am upon a clear proof from my Lord, and He has provided me with a good provision from Him}

There are several interpretations regarding this statement:

1. Spiritual and Material Blessings:
   • {If I am upon a clear proof from my Lord}: Refers to the knowledge, guidance, religion, and prophethood granted to him by Allah.
   • {and He has provided me with a good provision from Him}: Refers to the lawful wealth Allah granted him, as it is narrated that Shu'ayb (AS) was very wealthy.
   • The Implied Answer (The Jawāb of the conditional In): The answer to the conditional clause is omitted. The meaning is: Since Allah has bestowed upon me all spiritual happiness (the clear proof) and all physical happiness (good provision/wealth), is it fitting for me, given this great bounty, to betray His revelation or disobey His commands and prohibitions? This response strongly aligns with their previous statement: {Indeed, you are the forbearing, the right-minded}. He is essentially saying: I undertook this mission because Allah’s favors upon me are numerous, and He commanded me with this propagation and message. How could it be appropriate for me, given Allah's abundant favors, to disobey His command and obligation?

2. Rejection of Self-Interest:
   • The meaning is: Since I have established that worshipping others besides Allah and engaging in cheating/shortchanging are reprehensible acts, and since I seek to reform your affairs and do not need your wealth because Allah has given me a good provision, is it fitting for me, under these circumstances, to betray Allah's revelation and judgment?

3. Miracle and Lack of Personal Gain:
   • {If I am upon a clear proof from my Lord}: Refers to the miracle granted to him.
   • {and He has provided me with a good provision from Him}: Means that he does not ask them for any wage or fee, which is the stance taken by all prophets, as stated in: {I ask of you no reward for it; my reward is only from the Lord of the worlds}.

Issue 2: The Meaning of {and He has provided me with a good provision from Him}

This indicates that this provision came solely from Allah and with His assistance, with no input from his own effort. This serves as a reminder that honor and humiliation come from Allah. If everything is from Allah, then I do not care whether you agree or disagree with me; my concern is only to establish Allah's religion and clarify His laws.

Issue 3: Interpretation of Shu'ayb's (AS) Second Point: {And I do not wish to contradict you in what I forbid you from}

The scholar of Al-Kashshāf states that "to contradict someone to something" (khālafani fulānan ilā kadhā) means to head toward it while the other person turns away from it. Conversely, "to contradict someone away from something" (khālafani 'anhu) means the other person turns away while you head toward it.

Applying this to the verse: He means, "I do not wish to precede you to the desires that I have forbidden you from, in order to monopolize them for myself."

Linguistic and Contextual Analysis: The people acknowledged that he was forbearing and right-minded, which indicates complete intellect. Complete intellect compels one to choose the most correct and beneficial path. Shu'ayb (AS) is essentially saying: Since you acknowledge my perfect intellect, know that what my intellect chooses for myself must be the most correct and beneficial path. The call to monotheism and abandoning cheating/shortchanging boils down to two components: reverence for Allah's command and compassion for Allah's creation. I adhere to both constantly in all circumstances. Since you affirm my forbearance and right-mindedness, and you see that I will not abandon this path, know that this path is the best of paths and the noblest of religions and laws.

Issue 4: Interpretation of Shu'ayb's (AS) Third Point: {but only to reform as much as I can}

This means: I only intend to reform you through my admonition and advice.

Regarding {as much as I can} (mā istaṭaʿt), there are several interpretations:

1. Temporal Scope: It functions as an adverb of time: "For the duration of my ability to reform, and as long as I am capable of it, I spare no effort."
2. Substitution: It is a substitute for "reform" (iṣlāḥ): "The amount of reform that I am capable of."
3. Object of the Verb: It functions as the object of the verb: "I only intend to reform what I am able to reform."

The Purpose of this Statement: The people had already admitted he was forbearing and right-minded, either because this was widely known or they acknowledged it. Shu'ayb (AS) is saying: You know from my character that I only strive for reform and the removal of corruption and dispute. When I command you to monotheism and to stop harming people, know that this is the true religion, and my goal is not to create conflict or stir up sedition, as you know I detest that path. I only seek what leads to reconciliation and betterment to the extent of my ability—which is conveying the message and warning. As for forcing obedience, I do not have the power to do that.

He then emphasizes this by saying: {And my success is only through Allah; in Him I trust, and to Him I turn back}. By this, he clarifies that his reliance and trust in executing all righteous deeds are upon Allah's success and guidance.

Trust and Return:

• {in Him I trust} (ʿalayhi tawakkaltu): This points to pure monotheism (Tawḥīd), as the statement implies restriction (exclusivity): a person should not trust anyone except Allah. Everything other than the Truth (Allah) is possible (mumkin) in itself, and only comes into existence through His creation and decree. Therefore, trust is due only to Allah. This is the highest level of knowledge of the Originator.
• {and to Him I turn back} (wa ilayhi unīb): This points to the knowledge of the Return (Maʿād). This also implies restriction, meaning there is no refuge for creation except to Allah. It is narrated that the Prophet (PBUH), when mentioning Shu'ayb (AS), said: "He was the Orator of the Prophets," due to the eloquence of his arguments among his people.

Issue 5: Interpretation of Shu'ayb's (AS) Fourth Point: {And, O my people, let not your hostility toward me cause you to incur a fate similar to that of the people of Noah...}

The scholar of Al-Kashshāf explains that jarama (to cause/earn) is like kasaba (to acquire). It can take one or two objects. One says: Jarama dhamban (He earned a sin) and Jarama-hu dhamban (He caused him to earn a sin). Hence, {let not your hostility toward me cause you to incur a fate} means: Let not your enmity earn you the punishment of annihilation. This refers to the fate of the people of Noah (drowning), the people of Hud (barren wind), the people of Salih (earthquake), and the people of Lot (sinking).

Regarding {And the people of Lot are not far from you}:

1. Spatial Proximity: The lands of Lot (AS) were near Midian (Shu'ayb's people).
2. Temporal Proximity: The destruction of Lot's people was the most recent destruction known to people during Shu'ayb's time.

In both cases, proximity (in space or time) serves to increase awareness and full realization of the situation. He is essentially saying: Take heed from their fate and beware of opposing Allah, lest such a punishment befall you.

Grammatical Query: Why did he say {not far} (bi baʿīd) instead of the dual form {not far ones} (bi baʿīdayn)? Al-Kashshāf offers two answers:

1. The implied meaning is: "The destruction of Lot's people is not a distant event."
2. It is permissible to treat words like qarīb (near) and baʿīd (far), and kathīr (much) and qalīl (little), as singular forms (like verbal nouns) when referring to masculine or feminine subjects, similar to nouns like ṣahīl (neighing) or nahīq (braying). The readings are essentially equal in meaning, though the more common reading is considered more eloquent.

Issue 6: Interpretation of Shu'ayb's (AS) Fifth Point: {And ask forgiveness of your Lord and repent to Him. Indeed, my Lord is Merciful and Loving.}

Abu Bakr al-Anbārī explains that Al-Wadūd (The Loving) among Allah's names means The One Who loves His servants, derived from waddadtu al-rajul (I loved the man). Al-Azhari suggests Wadūd might be in the form of fuʿūl (like rukūb), meaning His righteous servants love Him due to the abundance of His grace and favor upon creation.

The Eloquence of the Five Points: The sequence Shu'ayb (AS) followed in presenting these five points is exquisitely subtle:

1. He first established that his clear proof and the abundance of Allah's inner and outer blessings prevent him from betraying Allah's revelation or being lax in His obligations.
2. He then affirmed that he constantly adheres to this call, implying that if the call were false, he, being known as right-minded, would not pursue it.
3. He further validated his path by showing he is known for promoting righteousness and avoiding strife. If this call were false, he would not engage in it.
4. After proving the validity of his path, he addressed the counter-argument: "Let not your hostility toward me lead you to a religion by which you incur severe punishment from Allah, as happened to previous nations."
5. Having established his own doctrine with these proofs, he returned to reaffirming his initial points: monotheism and prohibiting cheating/shortchanging, by saying: {and repent to Him}. He then explained that their prior disbelief and sin should not prevent them from faith and obedience because Allah is Merciful and Loving, accepting faith and repentance from the disbeliever and the sinner, as His mercy and love necessitate this. This structure is supremely perfect.

[Hud: 90]