Surah Al-Qamar (The Moon): Verse 18

{They denied, so how was My punishment and My warnings?}

Issues Discussed Herein:

Regarding the people of Noah, the Qur'an states: {The people of Noah denied} (Ash-Shu'ara: 105). However, regarding 'Ad, it says: {‘Ad denied} and does not say, "The people of Hūd denied."

This is because when a form of specification (ta‘rīf) can be achieved in a more eloquent manner, that manner should be adopted.

1. Specificity of Proper Nouns: Specification by a proper name (like 'Ad) is superior to specification by association (like "the people of Hūd"). For instance, saying "The House of God" does not convey the same specific meaning as saying "The Ka'bah." Similarly, saying "The Messenger of God" does not convey what "Muhammad" conveys. 'Ad is a proper name for the people.

2. Why "People of Hūd" is less appropriate for 'Ad:
   • The Almighty described them as {‘Ad, the people of Hūd} (Hūd: 60). The more apparent/known entity should not be described by the less apparent/known one, nor the specific by the general.
   • Furthermore, the people of Hūd are one group, whereas 'Ad is said to be a term that applies to multiple groups. This is why the Almighty said: {And [mention] 'Ad, the first ones} (An-Najm: 50).

• Rebuttal regarding {‘Ad, the people of Hūd}: The phrase "the people of Hūd" is not a description (sifah) but rather an appositive (badal). It is permissible for an appositive to be less specific than the original noun. It is also permissible to substitute a definite noun with an indefinite one in apposition.
  • Rebuttal regarding {‘Ad, the first ones}: We have previously explained that this phrase indicates their precedence in time—they were the earlier 'Ad—and is not for the purpose of distinguishing or defining them, similar to saying, "My Lord is the Generous God," or "The Prophet Muhammad is my intercessor." These phrases clarify honor rather than defining the entity itself, like saying, "I entered the inhabited house out of the two houses," or "I served the ascetic man out of the two men," where the description serves to specify the intended one.

This difference exists for two reasons:

1. Severity of Noah's Denial: The denial of Noah was more profound and severe. He called his people for nearly a thousand years, and they persisted in denial. This is why God mentions Noah's denial explicitly in many places, whereas the denial of others is only alluded to. For example, regarding Noah, it says: {So We saved him and those with him in the ark} (Al-A'rāf: 64), and Noah narrated: {My Lord, indeed my people have denied me} (Ash-Shu'arā': 117) and {Indeed, they have disobeyed me} (Nūh: 21). In these instances, the denial of others is not explicitly stated, except in a few cases. In contrast, when mentioning Shu'ayb, God says: {Those who denied Shu'ayb} (Al-A'rāf: 92), and concerning his people: {And indeed, we think you are among the liars} (Al-A'rāf: 66). This is because Noah preached for a very long time.

2. Conciseness in the Narrative of 'Ad: The account of 'Ad here is mentioned concisely. Only their denial and subsequent punishment are mentioned: {‘Ad denied}, just as it was said: {The people of Noah denied}. Noah's call to them, their response, and the acceptance of his prayer are not detailed here, unlike in Noah's account.

The question posed here is the same as in Noah's account: {So how was My punishment and My warnings?} This phrasing appears before and after in the narrative of Thamūd as well. However, the Almighty repeats the question concerning 'Ad twice.

1. First Instance (Seeking Explanation): The first time the question is asked, it is for the purpose of explanation, similar to a teacher asking a student who is unfamiliar with a concept, "How is such-and-such a matter?" The student then asks for clarification, and the teacher explains. Here, God says: {‘Ad denied, so how was My punishment?} The listener is prompted to ask, "Explain it to me, for I do not know." God then replies: {Indeed, We sent against them} (Al-Qamar: 19).

2. Second Instance (Magnification): The second time the question is asked, it is for magnification (ta‘ẓīm). This is like someone asking an expert who witnessed an event, "How did you perform that deed?" The expert replies affirmatively, confirming the action, and the questioner exclaims that it was a marvelous feat, thereby emphasizing the greatness of the action through the inquiry.

The first instance of the question is mentioned here but not elsewhere because the account of 'Ad is summarized. If the question were omitted, the lesson (i‘tibār) might be lost due to the brevity. Thus, {So how was My punishment?} serves as an impetus for reflection and contemplation.

The reason for the concise account of 'Ad is that their primary characteristic was arrogance and reliance on their strength, ignoring the Prophet's message. This is supported by the verse: {As for 'Ad, they were arrogant in the land without right and said, "Who is greater than us in strength?"} (Fussilat: 15). Their arrogance is frequently mentioned.

The people of Muhammad (PBUH) were not extreme in arrogance; rather, their extreme was in denial and attributing madness [to him]. The account of Noah is detailed because his people combined denial with arrogance. Similarly, the account of Ṣāliḥ (PBUH) is detailed because his situation closely resembles that of Muhammad (PBUH).

{Indeed, We sent against them a furious, piercing wind on a day of continuous misfortune.}