Tafsir of Al-Anbiya' 21:11-15

Surah Al-Anbiya (The Prophets): Verses 11–15

{ وَكَمْ قَصَمْنَا مِنْ قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنْشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ }

It should be noted that when the Almighty recounted their objections, these objections were clearly baseless. Since the conditions for miraculous proof (I'jaz) were fully established in the Qur'an, it became evident to every rational person that it was a miracle.

Consequently, their preoccupation with raising these objections was due to their love for this world and their desire for leadership within it. Therefore, the Exalted One severely warned them against this by saying: {And how many a town have We destroyed that was unjust, and raised up after it another people.}

The author of Al-Kashshaf stated that Qasm (قصم) signifies the most severe kind of breaking, a shattering that reveals the separation of the constituent parts, unlike mere breaking.

He mentioned "town" (qaryah) and described it as "unjust" (ẓālimah), intending the people of that town. This is a linguistic extension, as reason dictates that a town itself cannot be unjust or held accountable. This is supported by the Almighty's saying: {And how many a town have We destroyed...} The meaning is: We destroyed a people and established another people in their place. This is further supported by the subsequent verses: {So when they felt Our might, behold, they were fleeing from it...} until His saying: {They said, "O our father, tell us of our sins; indeed, we were wrongdoers."} All of this applies only to the inhabitants who were obligated to believe the Messengers but denied them. If these proofs were not present, it would not be permissible for the Almighty to use figurative language, as that might imply falsehood.

There is a difference of opinion regarding this destruction:

1. Ibn Abbas said that it refers to killing by the sword, and the town intended is Hudur and Suhul, two towns in Yemen famous for their textiles. There is a narration that the shroud of the Messenger of Allah (peace be upon him) was made of two garments from Suhul. It is also narrated that they were sent a Prophet whom they killed, so Allah unleashed Nebuchadnezzar upon them, just as He did upon the people of Jerusalem, utterly destroying them. It is also narrated that when the swords took them, a caller cried out from the sky, "O vengeance for the Prophets!" Then they regretted and admitted their error.
2. Al-Hasan said that it refers to the punishment of complete annihilation. This view is closer, as attributing such an act to Allah is more appropriate than attributing it to the killer. Furthermore, even if we assume the punishment was killing, what is the proof for Ibn Abbas's statement? Perhaps Ibn Abbas mentioned Hudur because it is one of the towns intended by this verse.

{ فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُمْ مِنْهَا يَرْكُضُونَ }

The meaning of {So when they felt Our might} is that when they perceived the severity of Our punishment and Our seizing, through sensing and witnessing, {behold, they were fleeing from it} within their dwellings.

Rukḍ (الركض) means striking a beast with the leg, as in His saying: {Strike the ground with your foot} (referring to striking the ground to make water appear). Thus, it is possible they mounted their animals, urging them on, fleeing in panic from their town as the prelude to the punishment overtook them. Alternatively, their running on foot might be likened to the speed of those riding animals.

{ لَا تَرْكُضُوا وَارْجِعُوا إِلَى مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ }

Regarding {Do not flee, but return to what you were indulged in and to your homes}: Itraf (الإتراف) means enjoying luxury, ease, and a soft life. Itraf is the squandering of blessings, which is synonymous with being pampered.

As for {perhaps you will be questioned}, this is a form of mockery and reprimand directed at them. It has several interpretations:

1. First: Return to your blessings and homes, perhaps you will be questioned tomorrow about what happened to you and what befell your wealth and dwellings, so you can answer the questioner based on knowledge and observation.
2. Second: Return to your gatherings as you used to be, so that your servants and those who execute your commands may ask you, "What do you command, and what do you decree?"—as is customary for masters.
3. Third: The people will question you in your assemblies, seeking your help in times of distress, consulting you on important matters, and seeking the benefit of your opinions.
4. Fourth: Those who visit you and aspire to gain from you will question you—either because they were generous, spending their wealth to show off and seek praise, or because they were stingy, in which case this is said to them as further mockery piled upon mockery, and reprimand upon reprimand.

{ فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ حَتَّى جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ }

{So that remained their cry}: This means their cry did not cease. It is as if it was said: "That cry remained their constant plea." Da'wah (الدعوى) here means invocation/call, as in His saying: {Their call therein will be, "Exalted are You, O Allah," and their greeting therein will be, "Peace."} (Yunus: 10).

If you ask: Why is it called Da'wah? The answer is: Because they were calling out in woe, saying, {“Oh, would that we were...”} meaning, "O Woe, be present! This is your time." Tilka (تلك) can be in the nominative or accusative case, serving as the subject or the predicate. Similarly, {Their cry was...}

The commentators state that they kept repeating this word, but it did not benefit them, just as He said: {But their faith was not beneficial to them when they saw Our might.} (Ghafir: 85).

As for {until We made them like harvested crops, extinguished}: Hasid (الحصيد) is harvested grain. We made them like harvested crops, likening them to it in their complete eradication, just as you say, "We made them ashes," meaning, like ashes.

If you ask: How can Ja'ala (made) take three objects? The answer is that the ruling of the last two objects is the ruling of a single object; the meaning is that We made them possess both these descriptions. What is intended is that they were destroyed by that punishment until no sign of life or movement remained in them, and they became dry like harvested crops, and they became extinguished (khāmidīn) like a dying fire.

{ وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ * لَوْ أَرَدْنَا أَنْ نَتَّخِذَ لَهْوًا لَاتَّخَذْنَاهُ مِنْ لَدُنَّا إِنْ كُنَّا فَاعِلِينَ * بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ }

{And We did not create the heaven and the earth and what is between them in play. * If We had intended to take a pastime, We would have taken it for Ourselves, had We been doers [of that]. * Rather, We cast the truth upon falsehood, and it destroys it, and thereupon it vanishes. And woe to you for what you describe.}