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Towards Understanding the Quran
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 Surah Hud 11:110-123 [10/10] ↕
  
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وَلَقَدْAnd verily
ءَاتَيْنَاWe gave
مُوسَىMusa
ٱلْكِتَـٰبَthe Book,
فَٱخْتُلِفَbut differences arose
فِيهِ‌ۚtherein.
وَلَوْلَاAnd if not
كَلِمَةٌ(for) a Word
سَبَقَتْ(that) preceded
مِنfrom
رَّبِّكَyour Lord,
لَقُضِىَsurely would have been judged
بَيْنَهُمْ‌ۚbetween them.
وَإِنَّهُمْAnd indeed, they
لَفِىsurely (are) in
شَكٍّdoubt
مِّنْهُconcerning it
مُرِيبٍsuspicious.
﴿١١٠﴾
وَإِنَّAnd indeed,
كُلاًّ لَّمَّاto each [when]
لَيُوَفِّيَنَّهُمْsurely will pay them in full
رَبُّكَyour Lord
أَعْمَـٰلَهُمْ‌ۚtheir deeds.
إِنَّهُۥIndeed, He
بِمَاof what
يَعْمَلُونَthey do
خَبِيرٌ(is) All-Aware.
﴿١١١﴾
فَٱسْتَقِمْSo stand firm
كَمَآas
أُمِرْتَyou are commanded
وَمَنand (those) who
تَابَturn (in repentance)
مَعَكَwith you,
وَلَاand (do) not
تَطْغَوْاْ‌ۚtransgress.
إِنَّهُۥIndeed, He
بِمَاof what
تَعْمَلُونَyou do
بَصِيرٌ(is) All-Seer.
﴿١١٢﴾
وَلَاAnd (do) not
تَرْكَنُوٓاْincline
إِلَىto
ٱلَّذِينَthose who
ظَلَمُواْdo wrong
فَتَمَسَّكُمُlest touches you
ٱلنَّارُthe Fire,
وَمَاand not
لَكُم(is) for you
مِّن دُونِ ٱللَّهِbesides Allah
مِنْany
أَوْلِيَآءَprotectors;
ثُمَّthen
لَاnot
تُنصَرُونَyou will be helped.
﴿١١٣﴾
وَأَقِمِAnd establish
ٱلصَّلَوٲةَthe prayer
طَرَفَىِ(at the) two ends
ٱلنَّهَارِ(of) the day
وَزُلَفًاand (at) the approach
مِّنَof
ٱلَّيْلِ‌ۚthe night.
إِنَّIndeed,
ٱلْحَسَنَـٰتِthe good deeds
يُذْهِبْنَremove
ٱلسَّيِّـَٔـاتِ‌ۚthe evil deeds.
ذَٲلِكَThat
ذِكْرَىٰ(is) a reminder
لِلذَّٲكِرِينَfor those who remember.
﴿١١٤﴾
وَٱصْبِرْAnd be patient,
فَإِنَّfor indeed,
ٱللَّهَAllah
لَا(does) not
يُضِيعُlet go waste
أَجْرَ(the) reward
ٱلْمُحْسِنِينَ(of) the good-doers.
﴿١١٥﴾
فَلَوْلَاSo why not
كَانَhad been
مِنَof
ٱلْقُرُونِthe generations
مِن قَبْلِكُمْbefore you
أُوْلُواْ بَقِيَّةٍthose possessing a remnant,
يَنْهَوْنَforbidding
عَنِfrom
ٱلْفَسَادِthe corruption
فِىin
ٱلْأَرْضِthe earth
إِلَّاexcept
قَلِيلاًa few
مِّمَّنْof those
أَنجَيْنَاWe saved
مِنْهُمْ‌ۗamong them?
وَٱتَّبَعَBut followed
ٱلَّذِينَthose who
ظَلَمُواْdid wrong
مَآwhat
أُتْرِفُواْluxury they were given
فِيهِtherein,
وَكَانُواْand they were
مُجْرِمِينَcriminals.
﴿١١٦﴾
وَمَاAnd not
كَانَwould
رَبُّكَyour Lord,
لِيُهْلِكَdestroy
ٱلْقُرَىٰthe cities
بِظُلْمٍunjustly
وَأَهْلُهَاwhile its people
مُصْلِحُونَ(were) reformers.
﴿١١٧﴾
وَلَوْAnd if
شَآءَ رَبُّكَyour Lord (had) willed
لَجَعَلَsurely He (could) have made
ٱلنَّاسَthe mankind
أُمَّةً وَٲحِدَةً‌ۖone community,
وَلَاbut not
يَزَالُونَthey will cease
مُخْتَلِفِينَto differ.
﴿١١٨﴾
إِلَّاExcept
مَن(on) whom
رَّحِمَ رَبُّكَ‌ۚyour Lord has bestowed Mercy,
وَلِذَٲلِكَand for that
خَلَقَهُمْ‌ۗHe created them.
وَتَمَّتْAnd will be fulfilled
كَلِمَةُ رَبِّكَ(the) Word of your Lord,
لَأَمْلَأَنَّ"Surely I will fill
جَهَنَّمَHell
مِنَwith
ٱلْجِنَّةِthe Jinn
وَٱلنَّاسِand the men
أَجْمَعِينَall together."
﴿١١٩﴾
وَكُلاًّAnd each,
نَّقُصُّWe relate
عَلَيْكَto you
مِنْof
أَنۢبَآءِ(the) news
ٱلرُّسُلِ(of) the Messengers
مَا(for) that
نُثَبِّتُWe may make firm
بِهِۦwith it
فُؤَادَكَ‌ۚyour heart.
وَجَآءَكَAnd has come to you
فِىin
هَـٰذِهِthis
ٱلْحَقُّthe truth
وَمَوْعِظَةٌand an admonition
وَذِكْرَىٰand a reminder
لِلْمُؤْمِنِينَfor the believers.
﴿١٢٠﴾
وَقُلAnd say
لِّلَّذِينَto those who
لَا(do) not
يُؤْمِنُونَbelieve,
ٱعْمَلُواْ"Work
عَلَىٰ(according) to
مَكَانَتِكُمْyour position;
إِنَّاindeed, we
عَـٰمِلُونَ(are also) working.
﴿١٢١﴾
وَٱنتَظِرُوٓاْAnd wait;
إِنَّاindeed, we
مُنتَظِرُونَ(are) ones who wait."
﴿١٢٢﴾
وَلِلَّهِAnd for Allah
غَيْبُ(is the) unseen
ٱلسَّمَـٰوَٲتِ(of) the heavens
وَٱلْأَرْضِand the earth,
وَإِلَيْهِand to Him
يُرْجَعُwill be returned
ٱلْأَمْرُthe matter,
كُلُّهُۥall (of) it,
فَٱعْبُدْهُso worship Him,
وَتَوَكَّلْand put your trust
عَلَيْهِ‌ۚupon Him.
وَمَا رَبُّكَAnd your Lord is not
بِغَـٰفِلٍunaware
عَمَّاof what
تَعْمَلُونَyou do.
﴿١٢٣﴾

وَلَقَدۡ اٰتَيۡنَا مُوۡسَى الۡكِتٰبَ فَاخۡتُلِفَ فِيۡهِ​ ؕ وَ لَوۡلَا كَلِمَةٌ سَبَقَتۡ مِنۡ رَّبِّكَ لَـقُضِىَ بَيۡنَهُمۡ​ ؕ وَاِنَّهُمۡ لَفِىۡ شَكٍّ مِّنۡهُ مُرِيۡبٍ‏  وَاِنَّ كُلًّا لَّمَّا لَيُوَفِّيَنَّهُمۡ رَبُّكَ اَعۡمَالَهُمۡ​ ؕ اِنَّهٗ بِمَا يَعۡمَلُوۡنَ خَبِيۡرٌ‏  فَاسۡتَقِمۡ كَمَاۤ اُمِرۡتَ وَمَنۡ تَابَ مَعَكَ وَلَا تَطۡغَوۡا​ ؕ اِنَّهٗ بِمَا تَعۡمَلُوۡنَ بَصِيۡرٌ‏  وَلَا تَرۡكَنُوۡۤا اِلَى الَّذِيۡنَ ظَلَمُوۡا فَتَمَسَّكُمُ النَّارُۙ وَمَا لَـكُمۡ مِّنۡ دُوۡنِ اللّٰهِ مِنۡ اَوۡلِيَآءَ ثُمَّ لَا تُنۡصَرُوۡنَ‏  وَاَقِمِ الصَّلٰوةَ طَرَفَىِ النَّهَارِ وَزُلَـفًا مِّنَ الَّيۡلِ​ ؕ اِنَّ الۡحَسَنٰتِ يُذۡهِبۡنَ السَّيِّاٰتِ ​ؕ ذٰ لِكَ ذِكۡرٰى لِلذّٰكِرِيۡنَ ​ۚ‏  وَاصۡبِرۡ فَاِنَّ اللّٰهَ لَا يُضِيۡعُ اَجۡرَ الۡمُحۡسِنِيۡنَ‏  فَلَوۡ لَا كَانَ مِنَ الۡقُرُوۡنِ مِنۡ قَبۡلِكُمۡ اُولُوۡا بَقِيَّةٍ يَّـنۡهَوۡنَ عَنِ الۡفَسَادِ فِى الۡاَرۡضِ اِلَّا قَلِيۡلًا مِّمَّنۡ اَنۡجَيۡنَا مِنۡهُمۡ​ ۚ وَاتَّبَعَ الَّذِيۡنَ ظَلَمُوۡا مَاۤ اُتۡرِفُوۡا فِيۡهِ وَكَانُوۡا مُجۡرِمِيۡنَ‏   وَمَا كَانَ رَبُّكَ لِيُهۡلِكَ الۡقُرٰى بِظُلۡمٍ وَّاَهۡلُهَا مُصۡلِحُوۡنَ‏   وَلَوۡ شَآءَ رَبُّكَ لَجَـعَلَ النَّاسَ اُمَّةً وَّاحِدَةً​ وَّلَا يَزَالُوۡنَ مُخۡتَلِفِيۡنَۙ‏  اِلَّا مَنۡ رَّحِمَ رَبُّكَ​ ؕ وَلِذٰلِكَ خَلَقَهُمۡ​ ؕ وَتَمَّتۡ كَلِمَةُ رَبِّكَ لَاَمۡلَـئَنَّ جَهَـنَّمَ مِنَ الۡجِنَّةِ وَالنَّاسِ اَجۡمَعِيۡنَ‏  وَكُلًّا نَّقُصُّ عَلَيۡكَ مِنۡ اَنۡۢبَآءِ الرُّسُلِ مَا نُثَبِّتُ بِهٖ فُؤَادَكَ​ ۚ وَجَآءَكَ فِىۡ هٰذِهِ الۡحَـقُّ وَمَوۡعِظَةٌ وَّذِكۡرٰى لِلۡمُؤۡمِنِيۡنَ‏  وَقُلْ لِّـلَّذِيۡنَ لَا يُؤۡمِنُوۡنَ اعۡمَلُوۡا عَلٰى مَكَانَتِكُمۡؕ اِنَّا عٰمِلُوۡنَۙ‏  وَانْـتَظِرُوۡا​ ۚ اِنَّا مُنۡتَظِرُوۡنَ‏  وَلِلّٰهِ غَيۡبُ السَّمٰوٰتِ وَالۡاَرۡضِ وَاِلَيۡهِ يُرۡجَعُ الۡاَمۡرُ كُلُّهٗ فَاعۡبُدۡهُ وَتَوَكَّلۡ عَلَيۡهِ​ؕ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ‏  
Translation
(11:110) And We certainly gave Moses the Book before, and there arose disagreements about it (even as there are disagreements now about the Book revealed to you).111 Had it not been for a decree that had already gone forth from your Lord, the matter would have long been decided between them.112 Indeed they are in a disquieting doubt about it. (11:111) Surely your Lord will recompense all to the full for their deeds. For indeed He is well aware of all what they do. (11:112) So remain, (O Muhammad), you and those who have returned with you (to the fold of faith and obedience from unbelief and rebellion) steadfast (in adhering to the straight way) as you were commanded. And do not exceed the limits of (service to Allah). For certainly He is aware of all what you do. (11:113) And do not incline towards the wrong-doers lest the Fire might seize you and you will have none as your protector against Allah; and then you will not be helped from anywhere. (11:114) And establish the Prayer at the two ends of the day and in the first hours of the night.113 Indeed the good deeds drive away the evil deeds. This is a Reminder to those who are mindful of Allah.114 (11:115) And be patient; for indeed Allah never lets the reward of those who do good go to waste. (11:116) Why were there not, out of the generations that passed away before you, righteous men who would forbid others from causing corruption on the earth? And if such were there, they were only a few whom We had saved from those generations, or else the wrong-doers kept pursuing the ease and comfort which had been conferred upon them, thus losing themselves in sinfulness. (11:117) And your Lord is not such as would wrongfully destroy human habitations while their inhabitants are righteous.115 (11:118) Had your Lord so willed, He would surely have made mankind one community. But as things stand, now they will not cease to differ among themselves and to follow erroneous ways (11:119) except for those on whom your Lord has mercy. And it is for this (exercise of freedom of choice) that He has created them.116 And the word of your Lord was fulfilled: 'Indeed I will fill the Hell, with men and jinn, altogether.' (11:120) (O Muhammad!) We narrate these anecdotes of Messengers to you that We may strengthen through them your heart. In these anecdotes come to you the truth, and an exhortation, and a reminder for the believers. (11:121) As for those who are bent on not believing, tell them: 'Work according to your way and we are working according to our way. (11:122) And do wait for the end of things; we too are waiting. (11:123) All that is hidden in the heavens and the earth lies within the power of Allah. To Him are all matters referred for judgement. So do serve Him, and place in Him all your trust. Your Lord is not heedless of what you do.117
Commentary

111. It means this: There is nothing new in the different opinions expressed by different people regarding the Quran. They behaved in the same manner towards the Book that was given to Prophet Moses (peace be upon him). Therefore, O Muhammad (peace be upon him), do not be disheartened by their rejection of the Quran, though its teachings are simple and plain.

112. This is to reassure the Prophet (peace be upon him) and the believers that they should patiently wait for the consequences of the misbehavior of the unbelievers towards the Quran. But this will happen in due course as previously ordained by Allah, for Allah does not make haste in passing judgment, though the people demand haste.

113. This was to urge Salat at three times, that is, morning, evening and Isha. This shows that this was revealed before Salat had been made obligatory five times a day during the Miraj. (For explanation, see (E.N. 95 of Surah Al-Isra), (E.N. 111 of Surah Taha), and (E.N. 124 of Surah Ar-Room)).

114. This is the remedy for eradicating evil from the world: Do good deeds and defeat evil with them. The best way of making you virtuous is to establish salat, which will remind you of Allah over and over again: which will produce those good characteristics in you that shall help you fight successfully against the systematic and united front of evil that has been formed against the mission of the truth. This will also enable you to establish practically the system of virtue and reform. (For explanation see (E.Ns 77-79 of Surah Al-Ankaboot)).

115. In this passage, the real cause of the fall of the communities mentioned in( Ayats 25-99 )has been pointed out in a very instructive manner. In reviewing their history Allah declares that the cause of the downfall of not only these but of all the former communities was this: When Allah bestowed His favors on them, they abused these favors and were so intoxicated with their own prosperity that they began to make mischief in the land. By and by, their collective conscience became so corrupt that no righteous persons were left among them to forbid evil and, if a few were left, their voice was so weak that they could not prevent them from causing mischief. As a result of this, evil became so strong and prevalent among them as to warrant the scourge of Allah. Otherwise Allah bears no enmity against His servants that He should destroy them without any just cause, while they were performing righteous works. This has been mentioned here for impressing the following three things.

First, it is imperative that there should be some persons who should invite the people to virtue and forbid evil. For Allah approves virtue only and tolerates evil for its sake so long as there is any potential good left in them. But when a community has no righteous persons left in it and contains only wicked ones, or even if there be some such righteous persons in it as are so weak that nobody pays any heed to them, and the community as a whole rushes headlong towards moral degradation, then Allah’s scourge becomes its inevitable doom.

Second, a community, which tolerates everything and everyone except those few who invite it to righteous deeds seals its own doom and invites its destruction.

Third, it is clear from this passage that the destiny of a community is determined by the influence the righteous people can wield in it. If it contains such a number of good persons as may be able to eradicate evil and mischief and establish virtue and righteousness, a general scourge is withheld from it so as to afford an opportunity to them for carrying on their work of reform. On the other hand, if the number of the righteous persons in it remains too small to carry on the reform work, and the community does not tolerate them at all and does not allow them to perform their reform work, then that community incurs its own destruction, for thus it proves itself to be a worthless community which has no justification for its existence. (For further explanation, See (E.N. 34 of Surah Az-Zariat).

116. This is the answer to the objection raised in the name of taqdir (destiny) against the principle that has been laid down in the preceding verse for the destruction of the wicked communities. It is this: Why should these communities be punished for lack of a sufficient number of righteous persons in them? Why didn’t Allah Himself will to produce that sufficient number of righteous persons in it? Allah has answered this objection, so as to say: It is not the will of Allah to bind mankind inherently to a fixed course of life as He has bound the vegetable and animal life. Had it been so, there would have been no need of sending the Messengers and the Books for inviting mankind to the faith. For, in that case all human beings would have been born Muslims and born believers and there would have been no unbelief and no disobedience. But it is the will of Allah to grant freedom of choice and action to man so that he may be free to choose and follow any way of life. That is why He has left open both the way to Paradise and the way to Hell for man and given every individual and every community the opportunity to choose and follow either of the two ways with full freedom and win any of the two abodes as a result of his own efforts and exertions. It is obvious that this scheme of Allah demands that it should be based on the freedom of choice and the option to adopt faith or unbelief. This is why Allah does not compel a community to the right way if it itself intends to follow the wrong way, and plans and works for it. Allah’s scheme does not interfere with the plans and works of such a community. When it makes deliberate arrangements to mold the wicked, unjust, and sinful people, He does not supply it with righteous persons by birth to set it right. Every community is free to produce good or bad people as it wills. And if a community wills to follow a wrong way as a community, leaving little room for the production and the development of the righteous people in order to raise up the standard of virtue, God does not will to coerce it to follow the righteous way. He will let it follow the way it chooses for itself with its inevitable consequences. On the contrary, Allah shows His mercy to that community which produces a sufficiently large number of such people as accept the invitation to virtue, and leaves room in its collective system for such people to work for its reform and purification. (For further explanation, See (E.N. 24 of Surah Al-Anaam).

117. At the end of the discourse, Allah has warned the champions of kufr, and comforted the believers, so as to say: Allah is closely watching the behaviors of both the parties in the conflict between kufr and Islam, and the Sovereign is fully aware of all that is happening in His kingdom. He is watching and controlling everything with perfect wisdom. He will reward richly the champions of the truth and will not let go waste their efforts and exertions. And though He is showing tolerance to the champions of kufr, and giving them respite, He will take them to task because they are unjustly persecuting the standard bearers of the truth and are spreading chaos in the land, and exerting their utmost to put obstacles in the way of the work of reform. All these things are in the knowledge of Allah and the evil doers shall have to bear the consequences of their misdeeds, and the true believers will ultimately come out successful.