Hud — Verse 51

The Story of Prophet Hud and the People of `Ad Allah, the Exalted, says, و (And) This is an introductory to what is implied: "Verily, We sent." إِلَى عَادٍ أَخَاهُمْ هُودًا (to the `Ad (people) their brother Hud.) Hud came to them commanding them to worship Allah alone, without any associates. He forbade them from worshipping the idols which they made up, inventing names as gods. He informed them that he did not want any reward from them for his sincere advising and conveying of Allah's Message. He only sought his reward from Allah, the One Who created him. أَفَلاَ تَعْقِلُونَ (Will you not then understand) Someone has come calling you to what will benefit your situation in this life and the Hereafter without asking for any wage (from them). Then he commanded them to seek the forgiveness of the One Who is capable of expiating previous sins. He also commanded them to repent for that which they may do in the future. Whoever has these characteristics, Allah will make his sustenance easy for him, grant him ease in his affairs and guard over his situation. For this reason Allah says, يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مِدْرَاراً (He will send you (from the sky) abundant rain,)

O my people I do not ask of you any wage for it for the affirmation of His Oneness. Lo! my wage falls only upon Him Who originated me created me. Will you not understand?

يا قوم لا أسألكم على ما أدعوكم إليه من إخلاص العبادة لله وترك عبادة الأوثان أجرًا، ما أجري على دعوتي لكم إلا على الله الذي خلقني، أفلا تعقلون فتميِّزوا بين الحق والباطل؟

وأخبرهم أنه لا يريد منهم أجرة على هذا النصح والبلاغ من الله إنما يبغي ثوابه من الله الذي فطره أفلا تعقلون من يدعوكم إلي ما يصلحكم في الدنيا والآخرة من غير أجرة.

ثم بين لهم بعد ذلك أنه لا يريد منهم جزاء ولا شكورا فى مقابل دعوته إياهم إلى الحق فقال : ( ياقوم لا أَسْأَلُكُمْ عَلَيْهِ أَجْراً إِنْ أَجْرِيَ إِلاَّ عَلَى الذي فطرني . . . )وفطرنى : أى خلقنى وأبدعنى على غير مثال سابق ، يقال : فطر الأمر . أى : ابتدأه وأنشأه . وفطر الله الخلق : أى خلقهم وأوجدهم . وأصل الفطر : الشق ، ثم استعمل فى الخلق والإِنشء مجازا .والمعنى : ويا قوم لا أريد منكم على ما أدعوكم إليه أجرا منكم ، وإنما أجرى تكفل به الله الذى خلقنى بقدرته ، فهو وحده الذى أطلب منه الأجر والعطاء .ومقصده من هذا القول ، إزالته ما عسى أن يكون قد حاك فى نفوسهم ، من أنه ما دعاهم إلى ما دعاهم إليه ، إلا أنه رجل يبتغى منهم الأجر الذى يجعله موسرا فيهم . .والهمزة فى قوله ( أَفَلاَ تَعْقِلُونَ ) للاستفهام الإِنكارى ، وهى داخله على محذوف .أى : أتجهلون ما هو واضح من الأمور ، فلا تعقلون أن أجر الناصحين المخلصين ، إنما هو من الله - تعالى - رب العالمين ورارقهم .

القول في تأويل قوله تعالى : يَا قَوْمِ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنْ أَجْرِيَ إِلا عَلَى الَّذِي فَطَرَنِي أَفَلا تَعْقِلُونَ (51)قال أبو جعفر : يقول تعالى ذكره مخبرًا عن قيل هود لقومه: يا قوم لا أسألكم على ما أدعوكم إليه من إخلاص العبادة لله وخلع الأوثان والبراءة منها، جزاءً وثوابًا ، (إن أجري إلا على الذي فطرني)، يقول: إن ثوابي وجزائي على نصيحتي لكم، ودعائكم إلى الله، إلا على الذي خلقني (26) ، (أفلا تعقلون) ، يقول: أفلا تعقلون أني لو كنت ابتغي بدعايتكم إلى الله غير النصيحة لكم ، وطلب الحظ لكم في الدنيا والآخرة ، لالتمست منكم على ذلك بعض أعراض الدنيا ، وطلبت منكم الأجر والثواب؟* * *18260- حدثنا بشر قال ، حدثنا يزيد قال ، حدثنا سعيد، عن قتادة قوله: (إن أجري إلا على الذي فطرني)، أي خلقني--------------------------الهوامش :(26) انظر تفسير " فطر " فيما سلف 11 : 283 ، 284 ، 487 .

( يا قوم لا أسألكم عليه ) أي : على تبليغ الرسالة ، ( أجرا ) جعلا ( إن أجري ) ما ثوابي ، ( إلا على الذي فطرني ) خلقني ، ( أفلا تعقلون ) .

وجملة { يا قوم لا أسألكم عليه أجراً } إن كان قالها مع الجملة التي قبلها فإعادة النداء في أثناء الكلام تكرير للأهمية ، يقصد به تهويل الأمر واسترعاء السمع اهتماماً بما يستسمعونه ، والنداء هو الرابط بين الجملتين؛ وإن كانت مقولة في وقت غير الذي قيلت فيه الجملة الأولى ، فكونها ابتداء كلام ظاهر .وتقدم تفسير { لا أسألكم عليه أجراً } في قصة نوح عليه السّلام ، أي لا أسألكم أجراً على ما قلته لكم .والتعبير بالموصول { الذي فطرني } دون الاسم العلم لزيادة تحقيق أنّه لا يسألهم على الإرشاد أجراً بأنه يعلم أن الذي خلقه يسوق إليه رزقه ، لأن إظهار المتكلم علمه بالأسباب يكسب كلامه على المسببات قوة وتحقيقاً .ولذلك عطف على ذلك قوله : { أفلا تعقلون } بفاء التفريع عاطفة استفهاماً إنكارياً عن عدم تعقلهم ، أي تأملهم في دلالة حاله على صدقه فيما يبلغ ونصحه لهم فيما يأمرهم . والعقل : العلم .وعطف جملة { ويا قوم } مثل نظيرها في قصة نوح عليه السّلام آنفاً .

ثم ذكر عدم المانع لهم من الانقياد فقال { يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا } أي: غرامة من أموالكم، على ما دعوتكم إليه، فتقولوا: هذا يريد أن يأخذ أموالنا، وإنما أدعوكم وأعلمكم مجانا. { إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَفَلَا تَعْقِلُونَ } ما أدعوكم إليه، وأنه موجب لقبوله، منتف المانع عن رده.

قوله تعالى : يا قوم لا أسألكم عليه أجرا إن أجري إلا على الذي فطرني تقدم معناه . والفطرة ابتداء الخلق .أفلا تعقلون ما جرى على قوم نوح لما كذبوا الرسل .

The Prophet Hud, successor of Noah, was chosen to guide the ‘Ad community, of which he himself was a member. This has always been God’s way in the matter of prophets. The wisdom of this is that, being of their own brethen, these prophets are thoroughly conversant with the psychology, conditions and language of the community, and can, therefore, very effectively discharge their function as missionaries of Truth. Hud gave to his community the message that they should worship the one and only God. Furthermore, he pointed out that their ‘religion’ was simply a lie of their own fabrication. This shows that a prophet’s way of preaching was not simply to present his message in a ‘positive manner,’ but also at the same time to resort to open criticism because, unless untruth is exposed as such by means of criticism and analysis, the Truth being Truth cannot be properly understood. In the case of the prophets in all ages, if they were to be accepted by their opponents, it was necessary for them to be highly placed officials with great wealth at their disposal and for them to reside in dwellings of great grandeur. But this standard of judging a preacher of Truth is not correct. The right standard by which to test the veracity of the preacher is to see whether he is serious and sincere in his mission; whether his message is rational in every detail; whether he is above every worldly interest; whether whatever he says is fully based on reality; and whether his message is perfectly consistent with the universal system; so that accepting it amounts to stepping on to the highway to success. ‘He will add strength to your strength.’ This statement does not mean an increase in material power, because in those days the ‘Ad community was already very powerful. The Quran states that when the Prophet warned them about God’s punishment, they said, ‘Who is stronger than us?’ ( 41:15 ). So, from the point of view of the call to truth, the promise of an increase in material power could not have been very attractive to them. In this verse, an increase in power means the addition of the power of Faith to material power. The Prophet meant to say that if they adopted the life of Faith, they would attain moral and spiritual power; with their present material strength, if they attained moral and spiritual power, their total power would not decrease but rather increase many times over.

Payment for Da'wah work The Holy Qur'an reports almost all prophets saying that they do not ask for any payment against the duty of Da'wah they do. This shows that, in case payment is accepted (as pre-arranged or as implied by custom) against Da'wah and Tabligh, the call remains ineffective. Experience bears it out that those who take wages for their religious sermons, addresses and good counsels leave the hearts of their audience unchanged at the end of the exercise. Three: Forgiveness and Repentance: He exhorted them to seek forgiveness from Allah Ta` ala for their disbelief and for sins they had committed in their past life. Then, for future, let them be ashamed of what they had done, repent and promise to themselves making a firm resolve and commitment that they would never go even near them. If they sincerely went through this process of seeking forgiveness from Allah and showing repentance before Him, the result will be that they shall, no doubt, be blessed with everlasting prosperity in the Here-after, but in the mortal world too, they will themselves notice its many benefits coming to them. Firstly, the act of Istighfar and Taubah will remove the distress of famine from them. Heavy rains will come when due making their provisions sumptuous. Secondly, it would increase their strength and power. The word: قُوَّہ (quwwah) has been used here in a general sense which includes physical strength and power as well as the strength that comes from increases in wealth and children. This tells that Taubah and Istighfar have a special property of their own - that their practitioner is blessed with extended means of sustenance and satisfying increase in wealth and children, even in this mortal world. Captives of their ignorant ways, the people of Sayyidna Hud brushed his call aside by saying, in effect, ` a miracle would have been something, which you did not show to us. You are simply saying what you have to say. Now, just because what you are saying, we are not going to leave our gods we worship and, in you, we are not going to believe. In fact, we believe that you have lost your mind as a result of maligning our gods, otherwise you would not be saying all that.' Demonstrating his prophetic courage, Sayyidna Hud (علیہ السلام) said in response, ` If you would not listen to me, then, hear this - I make Allah my witness and you too bear witness that I am disgusted with all your gods other than Allah. Now, do you and your gods, whatever you all can do against me and do not even give me the least respite.' And he said, ` this I am telling you seriously for I have placed my trust in Allah who is my Lord and your Lord as well. He holds every creature that walks on the earth by the forelock. There is no one around who can dare cause harm or loss to anyone even to the measure of a tiny particle without His will and permission. Surely, my Lord is on the straight path, that is, one who takes the straight path finds Him and is helped by Him.' Here was one man against a whole people making a claim so strong and loud and putting them to shame and no one from a people so strong and brave dared budge before him! This was a standing miracle of Sayyidna Hud (علیہ السلام) - which also provides an answer to their complaint that he did not show them a miracle. And it also provides yet another answer to their audacious comment that their gods had made him mentally deranged for, had their gods been exercising this kind of power, they would have never left him alive after what he had said against them. After that, he said, if you continue to be so insanely opposed to truth, then, you must understand that I have already conveyed to you the message with which I have been sent. Now, its logical outcome could be no other but that the wrath and punishment of Allah falls on you and you are destroyed to the last man and my Lord brings another people to settle on this land. As for what you are doing against this matter of truth, you are simply hurting yourself, not Allah. Surely, my Lord oversees everything and He is aware of all your deeds and thoughts.' They were the kind of people who would not listen to anything. They chose to stick to their contumacy. Then, the punishment of Allah descended upon them in the form of a stormy wind that uprooted their homes and trees. Living entities, human and animal, would be blown up high into the air and ricochet back on to the ground faces down. Human cries could be heard coming from the sky - until this whole set of people, unique in their size and strength, were annihilated to the last man. When came the command to send Divine punishment on these people, Allah Ta` ala, in accordance with His customary practice, saved His prophet and his companions from this severe punishment as they were ordered to leave that area before the punishment came. After having mentioned the event relating to the people of ` Ad and the punishment that came upon them, an exhortation was necessary so that others could learn their lesson from it. So, it was said: That was the tribe of ` Ad! They rejected the signs of their Lord, disobeyed their Messengers yet kept following the dictates of those who were tyrannical and obstinate. The outcome was that curse, that is, the state of being away from the mercy of Allah, kept pursuing them in the mortal world and will keep pursuing them similarly on the day of Qiyamah as well. From this event, we learn that the people of ` Ad were overtaken by a stormy wind. But, it appears in Surah al-Mu'minun (23:41) that they were destroyed by a harsh sound (as-saihah: The Cry, The Shriek). It is possible that both kinds of punishments had visited the people of Sayyidna Hud (علیہ السلام) . The event relating to the people of ` Ad and Sayyidna Hud (علیہ السلام) ends here.

(O my people! I ask of you no reward) no price (for it) for believing in Allah's divine Oneness. (Lo! my reward is the concern only of Him who made me) Who created me. (Have ye then no sense?) do you not believe? Are you not possessed of the same mind that human beings possess?