Surah 27. An-Naml

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Verses [Section]: 1-14[1], 15-31 [2], 32-44 [3], 45-58 [4], 59-66 [5], 67-82 [6], 83-93 [7]

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Quran Text of Verse 45-5827. An-Naml Page 381وَ لَقَدْAnd certainlyاَرْسَلْنَاۤWe sentاِلٰیtoثَمُوْدَThamudاَخَاهُمْtheir brotherصٰلِحًاSalihاَنِthatاعْبُدُواWorshipاللّٰهَAllahفَاِذَاThen behold!هُمْTheyفَرِیْقٰنِ(became) two partiesیَخْتَصِمُوْنَ quarreling قَالَHe saidیٰقَوْمِO my people!لِمَWhyتَسْتَعْجِلُوْنَ(do) you seek to hastenبِالسَّیِّئَةِthe evilقَبْلَbeforeالْحَسَنَةِ ۚthe goodلَوْ لَاWhy notتَسْتَغْفِرُوْنَyou ask forgivenessاللّٰهَ(of) Allahلَعَلَّكُمْso that you mayتُرْحَمُوْنَ receive mercy قَالُواThey saidاطَّیَّرْنَاWe consider you a bad omenبِكَWe consider you a bad omenوَ بِمَنْand thoseمَّعَكَ ؕwith youقَالَHe saidطٰٓىِٕرُكُمْYour bad omenعِنْدَ(is) withاللّٰهِAllahبَلْNayاَنْتُمْyouقَوْمٌ(are) a peopleتُفْتَنُوْنَ being tested وَ كَانَAnd wereفِیinالْمَدِیْنَةِthe cityتِسْعَةُnineرَهْطٍfamily headsیُّفْسِدُوْنَthey were spreading corruptionفِیinالْاَرْضِthe landوَ لَاand notیُصْلِحُوْنَ reforming قَالُوْاThey saidتَقَاسَمُوْاSwear to each otherبِاللّٰهِby Allahلَنُبَیِّتَنَّهٗsurely we will attack him by nightوَ اَهْلَهٗand his familyثُمَّThenلَنَقُوْلَنَّwe will surely sayلِوَلِیِّهٖto his heirمَاNotشَهِدْنَاwe witnessedمَهْلِكَ(the) destructionاَهْلِهٖ(of) his familyوَ اِنَّاand indeed weلَصٰدِقُوْنَ (are) surely truthful." وَ مَكَرُوْاSo they plottedمَكْرًاa plotوَّ مَكَرْنَاand We plannedمَكْرًاa planوَّ هُمْwhile theyلَا(did) notیَشْعُرُوْنَ perceive فَانْظُرْThen seeكَیْفَhowكَانَwasعَاقِبَةُ(the) endمَكْرِهِمْ ۙ(of) their plotاَنَّاthat Weدَمَّرْنٰهُمْdestroyed themوَ قَوْمَهُمْand their peopleاَجْمَعِیْنَ all فَتِلْكَSo theseبُیُوْتُهُمْ(are) their housesخَاوِیَةًۢruinedبِمَاbecauseظَلَمُوْا ؕthey wrongedاِنَّIndeedفِیْinذٰلِكَthatلَاٰیَةًsurely is a signلِّقَوْمٍfor a peopleیَّعْلَمُوْنَ who know وَ اَنْجَیْنَاAnd We savedالَّذِیْنَthose whoاٰمَنُوْاbelievedوَ كَانُوْاand used (to)یَتَّقُوْنَ fear (Allah) وَ لُوْطًاAnd Lutاِذْwhenقَالَhe saidلِقَوْمِهٖۤto his peopleاَتَاْتُوْنَDo you commitالْفَاحِشَةَ[the] immoralityوَ اَنْتُمْwhile youتُبْصِرُوْنَ see اَىِٕنَّكُمْWhy do youلَتَاْتُوْنَapproachالرِّجَالَthe menشَهْوَةً(with) lustمِّنْinstead ofدُوْنِinstead ofالنِّسَآءِ ؕthe womenبَلْNayاَنْتُمْyouقَوْمٌ(are) a peopleتَجْهَلُوْنَ ignorant 27. An-Naml Page 382فَمَاBut notكَانَwasجَوَابَ(the) answerقَوْمِهٖۤ(of) his peopleاِلَّاۤexceptاَنْthatقَالُوْۤاthey saidاَخْرِجُوْۤاDrive outاٰلَ(the) familyلُوْطٍ(of) Lutمِّنْfromقَرْیَتِكُمْ ۚyour townاِنَّهُمْIndeed theyاُنَاسٌ(are) peopleیَّتَطَهَّرُوْنَ who keep clean and pure فَاَنْجَیْنٰهُSo We saved himوَ اَهْلَهٗۤand his familyاِلَّاexceptامْرَاَتَهٗ ؗhis wifeقَدَّرْنٰهَاWe destined herمِنَ(to be) ofالْغٰبِرِیْنَ those who remained behind وَ اَمْطَرْنَاAnd We rainedعَلَیْهِمْupon themمَّطَرًا ۚa rainفَسَآءَand was evilمَطَرُ(the) rainالْمُنْذَرِیْنَ۠(on) those who were warned

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Translation of Verse 45-58

(27:45) And⁵⁷ We sent to Thamud their brother Salih (with the Message): "Serve Allah," but all of a sudden they became split into two quarrelling factions.⁵⁸

(27:46) Salih said: "My people, why do you wish to hasten that evil rather than good⁵⁹ should come upon you? Why should you not seek pardon from Allah so that mercy be shown to you?"

(27:47) They said: "We augur ill of you and those who are with you."⁶⁰ Salih replied: "Your augury is with Allah. The truth is that you are a people who are being tried."⁶¹

(27:48) Now there were nine ring-leaders⁶² in the city who created corruption in the land and never worked to set things right.

(27:49) They said: "Swear to one another in the name of Allah that we shall make a sudden night swoop on Salih and his family and will then tell their heirs⁶³ that we did not witness the destruction of his family. We are indeed truthful."⁶⁴

(27:50) Thus they planned and We too planned, the while they did not know.⁶⁵

(27:51) So see what was the outcome of the plan they made: We utterly destroyed them and their people, all of them.

(27:52) Now behold their houses that lie in utter ruins because of their wrong-doing. Verily there is a Sign in this for the people who know.⁶⁶

(27:53) And We delivered those who believed and were wont to avoid disobeying (Allah).

(27:54) We also sent Lot,⁶⁷ and recall when he told his people: "Do you commit shameless acts with your eyes open?⁶⁸

(27:55) Do you lustfully approach men instead of women? Nay, you engage in acts of sheer ignorance."⁶⁹

(27:56) But this had only one answer from his people. They said: "Expel Lot's folk from your city. They pretend to be absolutely clean."

(27:57) Eventually We saved (Lot) and his family, except his wife. We had decreed that she should be among those who would remain behind.⁷⁰

(27:58) And We rained down upon them a rain. It was an evil rain for those who had already been warned.

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Commentary

57. Cf. al-A ‘raf 7:73-9; Hid 11:61-8; al-Shu‘ara’ 26:141-59, al-Qamar 54:23-32 and al-Shams 91:1 1-15.

58. From the very moment Salih (peace be on him) embarked on his mission, his people were divided into two groups: believers and deniers of his Message. As mentioned elsewhere in the Qur’an, a conflict ensued between these two groups: “The haughty elders of his people said to those believers who had been oppressed: ‘Do you know that Salih is one sent forth with a message from his Lord?’ They replied: ‘Surely we believe in the message with which he has been sent.’ The haughty ones remarked: ‘Most certainly we disbelieve in that which you believe’ (al-A ‘raf 7:75-6). It should be remembered that when the Prophet (peace be on him) embarked on his mission, an identical situation arose in Makka: people were split into two groups and conflict ensued. This historical account, therefore, has a direct relevance to the situation in which these verses were revealed.

59. Why do not they ask God to hasten in bestowing good upon them rather than to hasten in seizing. them with His wrath? In Sarah al-A ‘raf, the Qur’an mentions that the chiefs of Salih’s nation said: “O Salih! Bring upon us the scourge with which you threatened us if you are truly a Messenger [of Allah]’” (7:77).

60. This has two meanings. First, that Salih’s movement had proven to be an evil omen for them. From the outset of Salih’s and his companions’ rebellion against their ancient religion, a series of calamities had befallen them: the assumption being that they had infuriated their deities. This was similar to the notion entertained by most other unbelieving nations; they regarded their Prophets as ill-omens. For example, there is mention of a people in Surah Ya Sin who said to their Prophets: “You are an ill-omen for us” (36: 18).

Pharaoh's people said the same about Moses (peace be-on him): “But whenever prosperity came their way, they said: ‘This is our due.’ And whatever hardship befell them, they attributed to the misfortune of Moses and those who followed him. Surely, their misfortune had been decreed by Allah — but most of them do not know that” (al-A ‘raf 7:131). Similar things were being said about the Prophet (peace be on him) in Makka.

The second meaning is that Salih’s coming had caused a schism among his people. Prior to his preaching, they were one united nation following one religion — the religion of their forefathers. But as soon as Salih (peace be on him) started his mission, brothers became enemies of each other and sons became enemies of their fathers. Thus a new nation had arisen from their ranks and they were extremely unhappy about it.

The same remark was also hurled at the Prophet Muhammad (peace be on him) in Makka, over and over again. The delegation which visited Abu Talib at the outset of the Prophet’s mission said to him: “Let us deal with this nephew of yours who has risen against your and your forefathers’ religion; he has divided our nation and has declared us fools.” (See Ibn Hisham, Sirah, Vol. 1, p. 265 — Ed.) On the occasion of Hajj, the Makkan unbelievers were afraid that outsiders would be attracted to the Prophet’s call. Hence, they held deliberations, and what they said to the various tribes of Arabia is significant: “He is a magician and the effect of his magic is that it separates a son from his father, a brother from his brother, a wife from her husband, and a man from his family.” (Ibid., Vol. 1, p. 270 - Ed.)

61. Salih (peace be on him) retorted that things were not as they thought.

The reality was that with the commencement of his mission, they had been put to the test. Until his mission started. they had followed the path of ignorance, they did not have any criteria to distinguish between Truth and falsehood, and furthermore, the worst among them enjoyed high stature whilst those with the best abilities rolled in the dust. Now a criterion had been established and they would all be judged accordingly; a balance had been placed and everyone would be judged according to his merits. The distinction between Truth and falsehood had been clearly delineated.

Whoever would accept the Truth would’ succeed. no matter how worthless he had previously been perceived to be, and whoever would insist on adhering to falsehood, would have no value whatsoever, no matter how vast his riches might be. Now the criterion for determining a person’s worth would not be lineage, possession of worldly means and power; the basis of such determination would rather be the acceptance of Truth or falsehood.

62. That is, nine tribal chiefs, each of whom had a band of followers.

63. This refers to the chief of Salih’s tribe who, according to the ancient tribal usage, would have had the right to claim retaliation for his blood. This was the same position which Abu Talib, the Prophet’s uncle found himself in.

The Makkan unbelievers had refrained from killing the Prophet (peace be on.

him) because if they had done so, Abu Talib, the chief of Bani Hashim, would have demanded blood revenge on behalf of his clan.

64. This was exactly the kind of plot which the Makkan unbelievers hatched against the Prophet (peace be on him) on the eve of his Hijrah from Makka. The plot ran as follows: a group of people representing members from all the tribes would attack the Prophet (peace be on him) so that Bani Hashim would not be able to blame any single tribe for the crime. Additionally, it would be impossible for Bani Hashim to fight all the tribes at the same time.

65. Before they could launch an attack on Salih’s. place at the appointed time, God struck the whole nation with His punishment and they were totally annihilated. It seems that they had plotted to kill Salih (peace be on him) after they had done away with the she-camel. It is stated in Surah Hud that when they killed the she-camel, Salih (peace be on him) told them that they had three days’ respite after which God’s punishment would come upon them: “Thereupon Salih warned them: ‘Enjoy yourselves in your homes for a maximum of three days. This is a promise which shall not be belied’ (11:65). They may or may not have believed that the punishment with which Salih (peace be on him) had threatened would come to pass but no matter for they could still get rid of Salih once and for all. So, it is probable that they chose the same night for their ambush which was the night appointed for their punishment by God. For before their hand could reach Salih (peace be on him), they were struck by God.

66. The ignorant would say that there is no relationship between Salih, the she-camel, and the earthquake which destroyed Thamud. They say that earthquakes are a natural phenomenon which occur at their time, and which have nothing to do with levels of piety, virtue and justice obtaining in a nation. They argue that it is merely the trickery of preachers to say that a certain nation had become so wicked and sinful that a flood or earthquake or other such calamity destroyed them.

Contrary to this is the view of those who truly know the reality of things.

They know that it is not a deaf and blind God Who rules over this universe; rather, He Who decides the fate of individuals and nations is One Who is Wise and All-Knowing. His decisions are not bound by natural laws; rather, the laws of nature are under His command. He does not decide the fates of nations blindly: instead, He decides on grounds of justice and wisdom.

Furthermore, in His Book, there is a Law of Retribution which operates at all levels. According to this law, the wicked are punished even in this world if they are guilty of grave infractions of morality. Those who are aware of this law, will not dismiss earthquakes as merely the result of certain physical laws; they will take them as a warning and learn lessons from them. They will try to grasp the moral reasons in consideration of which God destroyed one of the most prosperous and blooming of nations, all members of which were His creatures. In fact, if they consider this seriously, they will give up those things which invite God's wrath on wicked nations and instead follow the path which brings His Mercy.

67. Cf. al-A ‘raf 7:8054, Had 11:74-83; al-Hijr 15:57-77, al-Anbiya’ 21:71-5; al-Shu‘ara’ 26:160-74; al-“Ankabiit 29:28-75; al-Saffat 37:133-8, and al-Qamar 54:33-9.

68. Several meanings can be attributed to this verse and probably all are meant. (i) That they were not unaware of the fact that this was an immoral and obscene act and that they committed it knowingly. (ii) That they were not unaware of the fact that males were not created to fulfil the sexual desires of other males.

The difference between males and females was quite evident to them and still they indulged in the abominable act of sodomy. (iii) That they committed this abominable act publicly, as mentioned in Sarah al-’Ankabut: “... and you indulge in indecencies in your assemblies” (29:29),

69. The word jahalah is used here in the sense of folly and imprudence, even as it has been used in Surah al-Furqan: “And when the foolish ones address them, they simply say: ‘Peace be to you’” (25:63). But even if we were to take this word to mean “lack of knowledge”, its use here would signify that they did not know the evil consequences of their deeds. All that they knew was that they were engaging in an immoral act merely for the sake of sensual pleasure, but they did not know what the consequences of that perverted pleasure would be. For God's scourge was ready to strike them while they heedlessly immersed themselves in their filthy games.

70. Lot (peace be on him) was told not to take his wife along for she was destined to be annihilated along with her people.