Surah Ash-Shu'ara: (123 - 140) The Rejection of the Messengers by 'Ad

Translation and Exegesis (Tafsir)

Note: The opening of this story and the story of Noah (عليه السلام) are identical, so there is no need to repeat the exegesis.

The Almighty mentioned three main points that Hūd (عليه السلام) addressed with his people:

• "Rīʿ" (رِيعٍ): Read with a kasra (riʿ) or a fatḥa (raʿ), meaning a high place or elevation. (e.g., "How high is your land?").
• "Āyah" (آيَةً): A sign or monument.

Interpretations (Wujūh):

1. Ibn 'Abbās: They used to build signs on every height to direct travelers passing by Hūd (عليه السلام).
2. They built on high places to show off their wealth in pride, and they were forbidden from this, being accused of vanity ('abath).
3. They used to navigate by the stars during their journeys and erected tall markers along their paths. This was considered vanity because they were self-sufficient due to the stars.
4. They built pigeon towers (burūj al-ḥamām) on every height.

• "Maṣāniʿ" (مَصَانِعَ): Water reservoirs, or perhaps magnificent palaces and strongholds.
• "La'allakum takhladūn" (لَعَلَّكُمْ تَخْلُدُونَ): (Perhaps) you hope for eternal life in this world, or your state resembles that of one who expects to live forever.
  • In the manuscript of Ubayy, it reads: (كأنكم) - as if you.
  • It is also read as tukhladūn (passive voice) with a light or heavy shadda on the tā' (meaning: perhaps you will be made to live forever).

The Condemnation:

• The first interpretation (hoping for eternity) is condemned because it indicates extravagance (isrāf) or arrogance (khiyala).
• The second interpretation (constructing as if one will live forever) is condemned because it indicates long hopes (amal ṭawīl) and heedlessness that the world is a place of passage, not permanence.

Despite their extravagance and greed, their dealings with others were the actions of tyrants (jabbārīn). We have previously explained that this description is a blame when applied to servants, whereas it is praise when applied to God (Subḥānahu wa Ta'ālā). One who acts against others not based on truth but on domination is described as having the seizure of a tyrant.

Summary of the Three Points:

1. Building high structures indicates a love of loftiness.
2. Constructing palaces indicates a love of permanence.
3. Tyranny indicates a love of singularity in loftiness.

The essence is that they loved loftiness, the permanence of loftiness, and singularity in loftiness—these are attributes of Divinity, which are impossible for a servant to attain. This proves that the love of the world had completely overwhelmed them, causing them to exit the bounds of servitude and hover around claiming Lordship. This highlights that the love of the world is the head of every sin and the sign of every disbelief and disobedience.

After mentioning these matters, Hūd (عليه السلام) said:

This was an addition to their call toward the Hereafter and a restraint against their love of the world, their preoccupation with extravagance, greed, and tyranny.

He then reinforced this admonition with a reminder of God's blessings, first generally, then specifically:

Then he detailed it:

He reached the limit in calling them through admonition, encouragement, warning, and clear explanation.

Their reply was:

They showed their lack of concern for his words and their contempt for what he presented.

Query: If he had said, "Whether you admonish or do not admonish (i.e., do not perform the act of admonition)," the meaning would be the same, and it would be more concise.

Answer: The meaning is not the same, and there is a difference. The phrase means: "Whether you perform this act (admonition) or you were not one of its people (i.e., you never engaged in it at all)." This is a stronger expression of their disregard for his counsel than saying, "or if you do not admonish."

They justified their lack of concern by saying:

• If read with fatḥa on khuluq (خَلْقُ): It means what you brought is a fabrication of the ancients, a falsehood, like their saying: {أَسَاطِيرُ الْأَوَّلِينَ} (Legends of the former peoples). Or, "We were not created except by the creation of the past generations; we live as they lived, die as they died, and there is no resurrection or reckoning."
• If read with ḍammah on khuluq (خُلُقُ) and one lām: It means: "This religion we are upon is nothing but the custom (khuluq) of the ancients; they used to follow it, and we follow them." Or, "This life and death we are in is just a custom that people have followed since ancient times." Or, "What you bring of lies is just a custom of the ancients; they used to fabricate and write similar things."

Then they stated:

By this, they asserted the strength of their conviction in denying the Resurrection. At that point, God Almighty revealed that He destroyed them, the manner of which has been explained in other Surahs.

The Fifth Story: The Story of Ṣāliḥ (عليه السلام)

Translation:

The people of Thamūd denied the messengers. When their brother Ṣāliḥ said to them, "Will you not fear God? Indeed, I am to you a trustworthy messenger. So fear God and obey me. And I ask of you no reward for it; my reward is only from the Lord of the worlds. Will you be left secure in what is here, In gardens and springs, And crops and palm trees with ripe fruit, And carve out homes from the mountains with skill? So fear God and obey me. And do not obey the command of the extravagant, Who cause corruption in the land and do not set things right. They said, "You are only one of those bewitched. You are nothing but a human being like us, so bring us a sign if you are of the truthful." He said, "This is a she-camel; she has a right to a drink, and you have a right to a drink on a specified day. And do not touch her with harm, lest the punishment of a great Day seize you." But they hamstrung her, and then became regretful. So the punishment seized them. Indeed, in that is a sign, but most of them were not believers. And indeed, your Lord—He is the Exalted in Might, the Merciful.