Surah 11. Hud

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Verses [Section]: 1-8[1], 9-24 [2], 25-35 [3], 36-49 [4], 50-60 [5], 61-68 [6], 69-83 [7], 84-95 [8], 96-109 [9], 110-123 [10]

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Quran Text of Verse 9-24وَ لَىِٕنْAnd ifاَذَقْنَاWe give man a tasteالْاِنْسَانَWe give man a tasteمِنَّا(of) Mercy from Usرَحْمَةً(of) Mercy from UsثُمَّthenنَزَعْنٰهَاWe withdraw itمِنْهُ ۚfrom himاِنَّهٗindeed, heلَیَـُٔوْسٌ(is) despairingكَفُوْرٌ (and) ungrateful وَ لَىِٕنْBut ifاَذَقْنٰهُWe give him a tasteنَعْمَآءَ(of) favorبَعْدَafterضَرَّآءَhardshipمَسَّتْهُ(has) touched himلَیَقُوْلَنَّsurely he will sayذَهَبَHave goneالسَّیِّاٰتُthe evilsعَنِّیْ ؕfrom meاِنَّهٗIndeed heلَفَرِحٌ(is) exultantفَخُوْرٌۙ(and) boastful اِلَّاExceptالَّذِیْنَthose whoصَبَرُوْا(are) patientوَ عَمِلُواand doالصّٰلِحٰتِ ؕthe good deedsاُولٰٓىِٕكَthoseلَهُمْfor themمَّغْفِرَةٌ(will be) forgivenessوَّ اَجْرٌand a rewardكَبِیْرٌ great فَلَعَلَّكَThen possibly youتَارِكٌۢ(may) give upبَعْضَa partمَا(of) whatیُوْحٰۤیis revealedاِلَیْكَto youوَ ضَآىِٕقٌۢand straitenedبِهٖby itصَدْرُكَyour breastاَنْbecauseیَّقُوْلُوْاthey sayلَوْ لَاۤWhy notاُنْزِلَis sent downعَلَیْهِfor himكَنْزٌa treasureاَوْorجَآءَhas comeمَعَهٗwith himمَلَكٌ ؕan AngelاِنَّمَاۤOnlyاَنْتَyouنَذِیْرٌ ؕ(are) a warnerوَ اللّٰهُAnd Allahعَلٰی(is) onكُلِّeveryشَیْءٍthingوَّكِیْلٌؕa Guardian 11. Hud Page 223اَمْOrیَقُوْلُوْنَthey sayافْتَرٰىهُ ؕHe has fabricated itقُلْSayفَاْتُوْاThen bringبِعَشْرِtenسُوَرٍsurahsمِّثْلِهٖlike itمُفْتَرَیٰتٍfabricatedوَّ ادْعُوْاand callمَنِwhoeverاسْتَطَعْتُمْyou canمِّنْbesides Allahدُوْنِbesides Allahاللّٰهِbesides Allahاِنْifكُنْتُمْyou areصٰدِقِیْنَ truthful فَاِلَّمْThen if notیَسْتَجِیْبُوْاthey respondلَكُمْto youفَاعْلَمُوْۤاthen knowاَنَّمَاۤthatاُنْزِلَit was sent downبِعِلْمِwith the knowledgeاللّٰهِof Allahوَ اَنْand thatلَّاۤ(there is) noاِلٰهَgodاِلَّاexceptهُوَ ۚHimفَهَلْThen, wouldاَنْتُمْyouمُّسْلِمُوْنَ (be) Muslims مَنْWhoever [is]كَانَWhoever [is]یُرِیْدُdesiresالْحَیٰوةَthe lifeالدُّنْیَا(of) the worldوَ زِیْنَتَهَاand its adornmentsنُوَفِّWe will repay in fullاِلَیْهِمْto themاَعْمَالَهُمْ(for) their deedsفِیْهَاthereinوَ هُمْand theyفِیْهَاin itلَاwill not be lessenedیُبْخَسُوْنَ will not be lessened اُولٰٓىِٕكَThoseالَّذِیْنَ(are) the ones whoلَیْسَ(is) notلَهُمْfor themفِیinالْاٰخِرَةِthe Hereafterاِلَّاexceptالنَّارُ ۖؗthe Fireوَ حَبِطَAnd (has) gone in vainمَاwhatصَنَعُوْاthey didفِیْهَاthereinوَ بٰطِلٌand (is) worthlessمَّاwhatكَانُوْاthey used (to)یَعْمَلُوْنَ do اَفَمَنْThen is he whoكَانَisعَلٰیonبَیِّنَةٍa clear proofمِّنْfromرَّبِّهٖhis Lordوَ یَتْلُوْهُand recites itشَاهِدٌa witnessمِّنْهُfrom Himوَ مِنْand before itقَبْلِهٖand before itكِتٰبُ(was) a Bookمُوْسٰۤی(of) Musaاِمَامًا(as) a guideوَّ رَحْمَةً ؕand (as) mercyاُولٰٓىِٕكَThoseیُؤْمِنُوْنَbelieveبِهٖ ؕin itوَ مَنْBut whoeverیَّكْفُرْdisbelievesبِهٖin itمِنَamongالْاَحْزَابِthe sectsفَالنَّارُthen the Fireمَوْعِدُهٗ ۚ(will be) his promised (meeting) placeفَلَاSo (do) notتَكُbeفِیْinمِرْیَةٍdoubtمِّنْهُ ۗabout itاِنَّهُIndeed, itالْحَقُّ(is) the truthمِنْfromرَّبِّكَyour Lordوَ لٰكِنَّbutاَكْثَرَmostالنَّاسِ(of) the peopleلَا(do) notیُؤْمِنُوْنَ believe وَ مَنْAnd whoاَظْلَمُ(is) more unjustمِمَّنِthan (he) whoافْتَرٰیinventsعَلَیagainstاللّٰهِAllahكَذِبًا ؕa lieاُولٰٓىِٕكَThoseیُعْرَضُوْنَwill be presentedعَلٰیbeforeرَبِّهِمْtheir Lordوَ یَقُوْلُand will sayالْاَشْهَادُthe witnessesهٰۤؤُلَآءِThese (are)الَّذِیْنَthose whoكَذَبُوْاliedعَلٰیagainstرَبِّهِمْ ۚtheir LordاَلَاNo doubtلَعْنَةُ(The) curse of Allahاللّٰهِ(The) curse of Allahعَلَی(is) onالظّٰلِمِیْنَۙthe wrongdoers الَّذِیْنَThose whoیَصُدُّوْنَhinderعَنْfromسَبِیْلِ(the) wayاللّٰهِ(of) Allahوَ یَبْغُوْنَهَاand seek (in) itعِوَجًا ؕcrookednessوَ هُمْwhile theyبِالْاٰخِرَةِin the Hereafterهُمْ[they]كٰفِرُوْنَ (are) disbelievers 11. Hud Page 224اُولٰٓىِٕكَThoseلَمْnotیَكُوْنُوْاwill beمُعْجِزِیْنَ(able to) escapeفِیinالْاَرْضِthe earthوَ مَاand notكَانَisلَهُمْfor themمِّنْbesidesدُوْنِbesidesاللّٰهِAllahمِنْanyاَوْلِیَآءَ ۘprotectorsیُضٰعَفُAnd will be doubledلَهُمُfor themالْعَذَابُ ؕthe punishmentمَاNotكَانُوْاthey wereیَسْتَطِیْعُوْنَableالسَّمْعَ(to) hearوَ مَاand notكَانُوْاthey used (to)یُبْصِرُوْنَ see اُولٰٓىِٕكَThoseالَّذِیْنَ(are) the ones whoخَسِرُوْۤا(have) lostاَنْفُسَهُمْtheir soulsوَ ضَلَّand lostعَنْهُمْfrom themمَّا(is) whatكَانُوْاthey usedیَفْتَرُوْنَ (to) invent لَاNoجَرَمَdoubtاَنَّهُمْthat theyفِیinالْاٰخِرَةِthe Hereafterهُمُ[they]الْاَخْسَرُوْنَ (will be) the greatest losers اِنَّIndeedالَّذِیْنَthose whoاٰمَنُوْاbelieveوَ عَمِلُواand doالصّٰلِحٰتِgood deedsوَ اَخْبَتُوْۤاand humble themselvesاِلٰیbeforeرَبِّهِمْ ۙtheir Lordاُولٰٓىِٕكَthoseاَصْحٰبُ(are the) companionsالْجَنَّةِ ۚ(of) Paradiseهُمْtheyفِیْهَاin itخٰلِدُوْنَ (will) abide forever مَثَلُ(The) exampleالْفَرِیْقَیْنِ(of) the two partiesكَالْاَعْمٰی(is) like the blindوَ الْاَصَمِّand the deafوَ الْبَصِیْرِand the seerوَ السَّمِیْعِ ؕand the hearerهَلْAreیَسْتَوِیٰنِthey equalمَثَلًا ؕ(in) comparisonاَفَلَاThen will notتَذَكَّرُوْنَ۠you take heed

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Translation of Verse 9-24

(11:9) If We ever favour man with Our Mercy, and then take it away from him, he becomes utterly desperate, totally ungrateful.

(11:10) And if We let him taste favour after harm has touched him, he says: 'All my ills are gone', and he suddenly becomes exultant and boastful,¹⁰

(11:11) except those who are patient¹¹ and act righteously. Such shall have Allah's forgiveness and a great reward.¹²

(11:12) (O Messenger!) Let it not happen that you omit (to expound) a portion of what was revealed to you. And do not be distressed that they will say: 'Why was a treasure not bestowed upon him?' or 'Why did no angel accompany him?' For you are merely a warner, whereas Allah has control over everything.¹³

(11:13) Do they say: 'He has invented this Book himself?' Say: 'If that is so, bring ten surahs the like of it of your composition, and call upon all (the deities) you can other than Allah to your help. Do so if you are truthful.'

(11:14) Then if (your deities) do not respond to your call for help then feel assured that this Book was revealed with the knowledge of Allah, and that there is no true god but Him. Will you, then, surrender (to this truth)?¹⁴

(11:15) Those who seek merely the present world and its adornment.¹⁵ We fully recompense them for their work in this world, and they are made to suffer no diminution in it concerning what is their due.

(11:16) They are the ones who shall have nothing in the Hereafter except Fire.¹⁶ (There they shall come to know) that their deeds in the world have come to naught; and that whatever they have done is absolutely useless.

(11:17) Can it happen that he who takes his stand on a clear evidence from his Lord,¹⁷ subsequently followed by a witness from Him (in his support),¹⁸ and prior to that the Book of Moses was revealed as a guide and a mercy, (would even he deny the truth in the manner of those who adore the life of this world)? Rather, such men are bound to believe in it.¹⁹ The Fire shall be the promised resort of the groups that disbelieve. So be in no doubt about it for this indeed is the truth from your Lord although most people do not believe.

(11:18) And who is a greater wrong-doer than he who invents a lie against Allah?²⁰ Such men will be set forth before their Lord and witnesses will say: 'These are the ones who lied against their Lord. Lo! Allah's curse be upon the wrong-doers;²¹

(11:19) upon those²² who bar people from the way of Allah, and seek in it crookedness,²³ and disbelieve in the Hereafter.

(11:20) They had no power to frustrate Allah's design in the earth,²⁴ nor did they have any protectors against Allah. Their chastisement will be doubled.²⁵ They were unable to hear, nor could they see.

(11:21) They caused utter loss to themselves, and all that they had invented failed them.²⁶

(11:22) Doubtlessly, they shall be the greatest losers in the Hereafter.

(11:23) As for those who believed and acted righteously and dedicated themselves totally to their Lord -they are the people of Paradise, and there they shall abide forever.²⁷

(11:24) The example of the two parties is that one is blind and deaf, and the other capable of seeing and hearing. Can the two be equals?²⁸ Will you, then, not heed?'

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Commentary

10. There are weaknesses in human beings which they themselves can observe if only they engage in self-introspection. It is a measure of man’s shallowness and short-sightedness that whenever he has power and wealth he brags and swaggers. In times of prosperity, he becomes incapable of even imagining that his spring can suffer a winter. The result is that whenever he is afflicted with adversity, he is driven to utter despair, becomes an incarnation of grief and despondency so much so that at times he tries to make himself forget his misfortunes by flinging abuses and taunts at God. But when these bad days are over and good days’ return, he once again becomes boastful. Drunk with success and prosperity, he returns to his old intemperate revelries.

Why has this despicable trait of man been mentioned at this point? The purpose is to subtly remind the Makkan unbelievers of the warning the Prophet (peace be on him) gave them while they enjoyed security and well-being. He warmed them that if they continued to disobey God they would be struck by a severe punishment. On hearing this warning, they had burst into laughter and, in effect, said to the Prophet (peace be on him): ‘Are you blind to the bounties that are being lavished upon us? Do you not see that the standards of our greatness are fluttering all around? What makes you, then, day-dream that a scourge is about to be let loose upon us?’ This disparaging response to the Prophet’s sincere counsel and admonition was an abject expression of man’s despicable trait referred to above. God has deferred the infliction of punishment and granted the unbelievers a reprieve in order that they may mend their ways. They, however, failed to seize the opportunity on account of the illusion that their prosperity would endure.

11. This brings out another aspect of ‘patience’; a quality in sharp contrast to that undignified trait just mentioned. Those who are patient exhibit poise and equanimity in the midst of vicissitudes of fortune. They do not allow changes of fortune to change their attitude and character. If circumstances are favorable and they enjoy wealth, power and fame, that does not make them power-drunk. Again, when they are visited with adversity, their dignity is not crushed out of all existence. Whenever God puts them to any test — be it that of prosperity or of adversity — they maintain their dignified posture of moderation. Whatever the circumstance, their mettle never fails them.

12. God forgives the sins of those who are patient and do good and He also rewards them amply for their good deeds.

13. In order to fully understand the verse one should take mental note of the circumstantial background of its revelation. At the time this verse was revealed, Makka was the center of the Quraysh who had a preponderant influence over the whole of Arabia because of their religious prestige, wealth, trade, and political power. At the very moment when the Quraysh were at the zenith of their power and authority, a Makkan — the Prophet — stood up and vehemently denounced the religion of which they were custodians as a bundle of ignorance and error. He also condemned the social system of which they were standard-bearer, calling it rotten to the core. He also warned them of an impending punishment from God. He emphasized that the only way to avert this punishment was to accept the true faith and righteous order of life which he had expounded to them on God’s behalf.

The only thing which this man had to make people believe he had been appointed by God to communicate His message, was the purity of his character and the utter reasonableness of his teaching. In addition, there was apparently nothing in the milieu except the deep-rooted wrongs which had corrupted the religious, moral and social life of the Quraysh that would suggest that God’s punishment was close at hand. On the contrary, all portents indicated that the ' Makkans enjoyed God’s plenteous favours and of the deities which they worshipped. Thus, apparently they had every reason to believe that they were on the right path.

If, under such circumstances, someone in the manner of the Prophet (peace be on him) were to strongly denounce the prevalent way of life, it was hardly surprising that all except a very few right-thinking people who had access to the truth would become his inveterate enemies. This enmity found its expression in a myriad of forms. Some people sought to suppress the Prophet (peace be on him) by resorting to harsh methods of repression. Others tried to undermine his position by false accusations and vicious propaganda. Some discouraged him with their bigoted indifference and frowning, while others resorted to jests, pranks, taunts, and ridicule in order to dismiss his message as absurd.

It is clear that such a hostile attitude would have been heart-breaking for the Prophet (peace be on him). This would have been especially so since the hostility persisted for several years. It is under these trying circumstances that God consoled the Prophet (peace be on him). He comforted him by saying that it is people of low mettle who turn boastful in prosperity and become downcast and despondent in adversity. A worthy person in God’s sight pursues righteousness with patience and courage. Hence, the Prophet (peace be on him) should not be shaken by the bigoted opposition, the aversion, the ridicule and mockery, and the foolish objections which he was subjected to by the unbelievers. On the contrary, he should have no hesitation, despite all the opposition he faced, in calling people to the truth revealed by God. In fact, he should not even permit a moment's reluctance in proclaiming the truth for fear that he would be ridiculed for propagating those teachings. Nor should he shrink from performing his duty to preach because some of those teachings would be too unpalatable for his people even to hear. For the main task of the Prophet (peace be on him) was to continuously state the truth, uncompromisingly and fearlessly, and regardless of those who accepted it and those who did ‘not. Once this duty had been performed, it was pointless worrying whether it would be of any effect. In that regard, the Prophet (peace be on him) ought to place his reliance entirely on God.

14. The argument advanced here serves to establish the divine origin of the Qur’an as well as the oneness of God. The argument, put succinctly, is as follows: (I) If the unbelievers thought that the Qur’an had been authored by some human being, then it ought to be possible for them to compose something which would be the like of it. Now, unbelievers claim that it is the Prophet (peace be on him) — a human being rather than God — who has produced the Qur’an. In such a case it should be possible for them — for they too are human — to produce such a book. However, despite the repeated challenges for them to produce something like the Qur’an no one, not even all of them combined, has succeeded in achieving it. The conclusion is quite evident: The Book was revealed by God and there is no question that it is the work of any human being. (ii) The Qur’an quite openly and vehemently denounced the deities which the unbelievers worshipped, and urged them to abandon these as they had no share in God’s godhead. The unbelievers were also asked to mobilize all whom they wished, including their deities — provided they had any power — to assist them in establishing the falsity of the Prophet’s claim by producing a book equal to the Qur’an. But if at such a crucial stage, their deities fail to come to their aid and do not grant them the power to produce something like the Qur’an, what then does that prove? Quite obviously, it proves that these so-called deities had neither the power nor even a shred of the attributes necessary for godhead. The fact of their becoming deities was purely the work of a few human beings who had invested such weak, mortal creatures with godhead.

Incidentally, this verse also establishes the fact that in terms of chronological sequence the present surah — Hud — was revealed before Surah Yunus. For in the present sarah, the unbelievers have been challenged to produce ten surahs like the Qur’anic ones. Subsequently, after the unbelievers failed to do so, they were asked in Surah Yunus to produce just one surah like it. (See Yunus 10: 38, n. 46.)

15. What prompted this Qur’anic remark is the fact that the kind of people who rejected the message of the Qur’an both in the time of the Prophet (peace be on him) and subsequently have one major characteristic in common — they are all steeped in worldliness. Many of the arguments which they advance in order to reject the Qur’an are probably after-thoughts, merely rationalized excuses for not accepting the truth. What lies at the root of these people’s rejection is the hypothesis that everything other than this world and its gains are worthless, and that everyone should have the fullest opportunity to seize the optimum portion of worldly benefits.

16. Those who keep their attention focused on this world and its benefits will reap worldly benefits in proportion to their efforts. However, since such people have not been concerned with, nor did they direct their efforts to achieving success and well-being in the Hereafter, there is no reason to suppose that their efforts, aimed merely at achieving worldly benefits, will also embrace the benefits of the Hereafter. A person can expect that his action in this world will be of some benefit to him in the Next Life only if he has engaged himself in tasks which are beneficial in the Next Life as well. This can be illustrated by example. A person wants to have a stately mansion to live in and to that end he adopts the means that are ordinarily adopted for its construction.

Now, if he has adopted the requisite means he will indeed have a stately mansion. Even if such a person happens to be an unbeliever, this fact will not prevent the mansion from being constructed. However, when such a person breathes his last, he will have to leave behind that mansion and its belongings and will be able to take nothing of it to the Next World. Now, if he has not taken the necessary steps to obtain a mansion in the Next World, he will simply not obtain any such mansion there. Only those who performed deeds which, according to God’s Law, would make him deserve a mansion in the Next World will be able to have it.

One might be inclined to say: ‘This line of argument.at best leads to the conclusion that such a person who cares only for this world, should be denied: a _Mansion in the Next World. But does that also call for consigning him, in the Next World, to Hell-Fire?’ On this point the Qur’an explains on more than one occasion that all those who work in total disregard of the Hereafter necessarily engage in acts which lead them to end up in a heap of Fire in the Next Life rather than in a mansion in Paradise. (See, for instance, Yunus 10, n. 12.)

17. This shows that even apart from revelation, there is ample evidence in man’s own self, in the structure of the heavens and the earth, and in the order that prevails in the universe to prove that God is the only creator, master, lord and sovereign of the universe. The evidence referred to above also inclines man to believe that the present life will be followed by another one in which man will be required to render an account of his deeds and wherein he might be requited.

18. The ‘witness from Him’ is the Qur’an. The testimony of the natural phenomena combined with that provided by man’s own self had already created in man the disposition to affirm the truths mentioned earlier. All that was further reinforced by the Qur’an which came as reassurance that what he was predisposed to believe in was indeed true.

19. In the present context the verse means that those who are overly infatuated with the allurements of a worldly life will be inclined to reject the message of the Qur’an. Distinguishable from these are those who take full note of the testimony furnished by their own beings and by the structure and order prevailing in the universe in support of God’s unity. This testimony was further reinforced by the heavenly books revealed before the Qur’an. How could such persons close their eyes to such overwhelming testimony as this and join their voice with those of the unbelievers? This verse clearly indicates that even before the Qur’4n was revealed, the Prophet (peace be on him) had reached the stage of belief in the Unseen. We have seen in al-An‘am (see 6: 75 ff.) the case of Abraham. Before being appointed a Prophet, Abraham (peace be on him) was led by a careful observation of the natural phenomena to knowledge of God’s unity. Likewise, the present verse makes it clear that by his reflection, the Prophet (peace be on him), had: been led to believe in the Unseen even before the Qur’an was revealed. Subsequently, when the Qur’an was revealed it not only confirmed what he had already become inclined to accept, but also provided definite knowledge about it.

20. To invent a lie against God consists of stating that beings other than God also have a share with God in His godhead, that like God they are also entitled to be served and worshipped by God’s creatures. Inventing a lie against God also consists of stating that God is not concerned with providing guidance to His creatures, that He did not raise Prophets for that purpose, and that He rather left men free to behave as they pleased. Inventing a lie against God also consists of stating that God created human beings by way of jest and sport and that He will not have them render an account to Him, and that He will not require them for their deeds.

21. Such a proclamation would be made on the Day of Judgement.

22. This is a parenthetical statement. That is, that God’s curse will be proclaimed in the Hereafter against those who are guilty of the crimes mentioned.

23. Such persons do not like the Straight Way being expounded to them.

They would rather have the Straight Way rendered crooked by altering it under the influence of lust, prejudice, fancy, and superstition. It is only after the way that was once straight has been rendered crooked that they will be willing to accept it.

24. This, again, refers to’ what will happen in the Next Life.

25. They will suffer punishment for being in error and for misleading others and leaving behind a legacy of error and misguidance for coming generations. (See Towards Understanding the Qur'an, vol. III, al-A ‘raf 7, n. 30, pp. 23-6 — Ed.)

26. All their conjectures regarding God, the universe and their own selves will prove to be absolutely baseless in the Next Life. Similarly, the notions they entertained about the help and support they would receive from those they considered to be either their deities, or their intercessors with God, or their patrons will prove to be false. Likewise, it will become obvious that all their notions about the After-life were utterly untrue.

27. This concludes the account about the Hereafter.

28. Can-the attitude and ultimate end of both these types of people be the same? Obviously, he who fails to see the right way and ignores the instruction of the guide who directs him to the right way will necessarily stumble and meet with some terrible mishap. However, he who perceives the right way and follows the instructions of his guide will reach his destination, and reach it safely.

The same difference is found between the two parties mentioned here. One of these carefully observes the realities of the universe and pays heed to the teachings of God’s Messengers. The other party, however, neither uses their eyes properly to perceive God’s signs, nor pays heed to His Messengers. The behavior of the two parties is, therefore, bound to be different. And when their behavior is different, there is no reason to believe that their ultimate end will be identical.