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Surah 11. Hud

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11:86
بَقِيَّتُ ٱللَّهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍ Baqiyyatu All a hi khayrun lakum in kuntum mumineena wam a an a AAalaykum bi h afee th in
That which rests with God119 is best for you, if you but believe [in Him]! However, I am not your keeper."
  - Mohammad Asad

I.e., the lasting merit achieved by virtue of good deeds and fair dealings with one's fellow-men (cf. the expression al-baqiyat as-salihat in 18:46 and 19:76 ).

What remains with Allah is better for you if you are true believers, and I am not set up as a guardian over you."
  - Muhammad Farooq-i-Azam Malik
What is left 'as a lawful gain' by Allah is far better for you if you are 'truly' believers. And I am not a keeper over you.'
  - Mustafa Khattab
That which Allah leaveth with you is better for you if ye are believers; and I am not a keeper over you.
  - Marmaduke Pickthall
"That which is left you by Allah is best for you if ye (but) believed! But I am not set over you to keep watch!" 1585
  - Abdullah Yusuf Ali

Allah's Law does not require that a man should deprive himself of the things that are necessary for his own well-being and development. If he follows Allah's Law, what is left him after he renders to others their just dues will be not only enough, but will be the best possible provision for his own physical and spiritual growth. Even the kindness and consideration which Allah's Law inculcates are in the best interests of the man's own soul. But of course the kindness and consideration must be spontaneous. It must flow from the man's own will, and cannot be forced on him by the Prophet who come from Allah to show him the way.

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11:87
قَالُوا۟ يَـٰشُعَيْبُ أَصَلَوٰتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءَابَآؤُنَآ أَوْ أَن نَّفْعَلَ فِىٓ أَمْوَٰلِنَا مَا نَشَـٰٓؤُا۟ ۖ إِنَّكَ لَأَنتَ ٱلْحَلِيمُ ٱلرَّشِيدُ Q a loo y a shuAAaybu a s al a tuka tamuruka an natruka m a yaAAbudu a b a on a aw an nafAAala fee amw a lin a m a nash a o innaka laanta al h aleemu a l rrasheed u
Said they: "O Shu'ayb! Does thy [habit of] praying compel thee to demand of us120 that we give up all that our forefathers were wont to worship, or that we refrain from doing whatever we please with our possessions?121 Behold, [thou wouldst have us believe that] thou art indeed the only clement, the only right-minded man!"
  - Mohammad Asad

Lit., "Do thy prayers command thee...", etc.

I.e., without regard to the rights and needs of others, especially the poor: hence their sarcastic reference, in the next sentence, to Shu'ayb's clemency and right-mindedness.

They said: "Oh Shu'aib! Does your Salah (prayer) command you that we give up all those deities whom our forefathers worshiped or that we have no right of doing what we like with our own goods? For sure, you are the only gracious and righteous man left in the land!"
  - Muhammad Farooq-i-Azam Malik
They asked 'sarcastically', 'O Shu'aib! Does your prayer command you that we should abandon what our forefathers worshipped or give up managing our wealth as we please? Indeed, you are such a tolerant, sensible man!'
  - Mustafa Khattab
They said: O Shueyb! Doth thy way of prayer command thee that we should forsake that which our fathers (used to) worship, or that we (should leave off) doing what we will with our own property. Lo! thou are the mild, the guide to right behavior.
  - Marmaduke Pickthall
They said: "Oh Shuaib! does thy (religion of) prayer command thee that we leave off the worship which our fathers practiced or that we leave off doing what we like with our property? Truly thou art the one that forbeareth with faults and is right-minded!" 1586 1587
  - Abdullah Yusuf Ali

It is the way of selfish and material minded people (1) to scoff at spiritual things like prayer and worship and (2) to hug their own property rights as if there were not other rights even greater than those of property!

They grow sarcastic against Shu'aib. In effect they say: "You are a fine man! You teach us that we must be kind and forbearing with other people's faults, and now get at what you call our sins! You think you are the only right minded man!"

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11:88
قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًا ۚ وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَـٰحَ مَا ٱسْتَطَعْتُ ۚ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ Q a la y a qawmi araaytum in kuntu AAal a bayyinatin min rabbee warazaqanee minhu rizqan h asanan wam a oreedu an okh a lifakum il a m a anh a kum AAanhu in oreedu ill a ali s l ah a m a ista t aAAtu wam a tawfeeqee ill a bi A ll a hi AAalayhi tawakkaltu wailayhi oneeb u
He answered: "O my people! What do you think? If [it be true that] I am taking my stand on all clear evidence from my Sustainer, who has vouchsafed me goodly sustenance [as a gift] from Himself - [how could I speak to you otherwise than I do]?122 And yet, I have no desire to do, out of opposition to you, what I am asking you not to do:123 I desire no more than to set things to rights in so far as it lies within my power; but the achievement of my aim depends on God alone. In Him have I placed my trust, and unto Him do I always turn!
  - Mohammad Asad

According to Zamakhshari, Razi and several other commentators, the clause interpolated here between brackets is elliptically implied in Shu'ayb's answer. His stress on the fact that God has graced him amply with worldly goods is meant to remind his countrymen that it is not self-interest that causes him to ask them to be fair in their dealings with their fellow-men.

I.e., "I do not aim at depriving you of what is rightfully yours" - a reference to verse {85} above.

He said: "O my people! You see, if I have a clear sign from my Rabb and He has given me good sustenance from Himself how can I, then, be a party to your evil and unlawful practices? I do not want to oppose you in what I am forbidding you. I desire nothing but to reform so far as I can manage. My success in this task depends entirely on the help of Allah; in Him do I trust and to Him do I turn for everything.
  - Muhammad Farooq-i-Azam Malik
He said, 'O my people! Consider if I stand on a clear proof from my Lord and He has blessed me with a good provision from Him. I do not want to do what I am forbidding you from. I only intend reform to the best of my ability. My success comes only through Allah. In Him I trust and to Him I turn.
  - Mustafa Khattab
He said: O my people! Bethink you: if I am (acting) on a clear proof from my Lord and He sustaineth me with fair sustenance from Him (how can I concede aught to you)? I desire not to do behind your backs that which I ask you not to do. I desire naught save reform so far as I am able. My welfare is only in Allah. In Him I trust and unto Him I turn (repentant).
  - Marmaduke Pickthall
He said: "O my people! see ye whether I have a Clear (Sign) from my Lord and He hath given me sustenance (pure and) good as from Himself? I wish not in opposition to you to do that which I forbid you to do. I only desire (your) betterment to the best of my power; and my success (in my task) can only come from Allah: in Him I trust and unto Him I look. 1588
  - Abdullah Yusuf Ali

Shu'aib's answer is gentle and persuasive, First, he would ask them not to fly into a passion but satisfy themselves that he had a mission from Allah, and was working in the discharge of his mission: he was not merely finding fault with them. Secondly, though he was a poor man, he asked them to note that he was happy and comfortable: Allah had given him good sustenance, material and spiritual, as from Himself, though he did not resort to the sort of tricks which they considered necessary for their prosperity. Thirdly, if he forbade them anything he wished to apply the same standards to himself. Fourthly, all the advice which he is giving them is for their own good, which he desires to advance to the utmost of his powers. Fifthly, he is humble for himself; he would not set himself up to be their teacher or guide, or expect to be obeyed; the success of any of his efforts on their behalf must come from Allah's grace; will they not therefore turn to Allah, so that Allah's grace can heal them?

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11:89
وَيَـٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىٓ أَن يُصِيبَكُم مِّثْلُ مَآ أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَـٰلِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ Way a qawmi l a yajrimannakum shiq a qee an yu s eebakum mithlu m a a sa ba qawma noo h in aw qawma hoodin aw qawma sa li h in wam a qawmu loo t in minkum bibaAAeed in
"And, O my people, let not [your] dissent from me drive you into sin, lest there befall you the like of what befell the people of Noah, or the people of Hud, or the people of Salih: and [remember that] the people of Lot lived not very far from you!124
  - Mohammad Asad

As pointed out in surah {7}, note [67], the region inhabited by Shu'ayb's people extended from what is known today as the Gulf of 'Aqabah to the mountains of Moab, east of the Dead Sea, in the vicinity of which Sodom and Gomorrah were situated.

O my people! Let not my dispute with you bring upon you the doom similar to that of the people of Nuh or of Hud or of Saleh, nor are the people of Lut far off from you;
  - Muhammad Farooq-i-Azam Malik
O my people! Do not let your opposition to me lead you to a fate similar to that of the people of Noah, or Hud, or Salih. And the people of Lot are not far from you.1
  - Mustafa Khattab

 Geographically and chronologically.

And, O my people! Let not the schism with me cause you to sin so that there befall you that which befell the folk of Noah and the folk of Hud, and the folk of Salih; and the folk of Lot are not far off from you.
  - Marmaduke Pickthall
"And O my people! let not my dissent (from you) cause you to sin lest ye suffer a fate similar to that of the people of Noah or of Hud or of Salih nor are the people of Lut far off from you! 1589 1590
  - Abdullah Yusuf Ali

Finally, Shu'aib appeals to them as man to man. "Because I differ from you, do not think I do not love you or feel for you. Let it not drive you into obstinacy and sin. I see things that you do not. My vision takes in the fate of previous generations who sinned, and perished on account of their sins. Turn therefore to Allah in repentance."

The generation of Lut was not far off from the generation of Shu'aib chronologically if Shu'aib was only in the fourth generation from Abraham (see n. 1064 to vii. 93). Nor was its habitat geographically far from that of Shu'aib, as the Midianites wandered about from Sinai Peninsula to the Jordan valley (see n. 1053 to vii. 85).

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11:90
وَٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى رَحِيمٌ وَدُودٌ Wa i staghfiroo rabbakum thumma tooboo ilayhi inna rabbee ra h eemun wadood un
Hence, ask your Sustainer to forgive you your sins, and then turn towards Him in repentance - for, verily, my Sustainer is a dispenser of grace, a fount of love!"
  - Mohammad Asad
seek forgiveness of your Rabb and turn to Him in repentance; for my Rabb is indeed Merciful, Affectionate."
  - Muhammad Farooq-i-Azam Malik
So seek your Lord's forgiveness and turn to Him in repentance. Surely my Lord is Most Merciful, All-Loving.'
  - Mustafa Khattab
Ask pardon of your Lord and then turn unto Him (repentant). Lo! my Lord is, Merciful, Loving.
  - Marmaduke Pickthall
"But ask forgiveness of you Lord and turn unto Him (in repentance): for my Lord is indeed Full of mercy and loving-kindness."
  - Abdullah Yusuf Ali

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11:91
قَالُوا۟ يَـٰشُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِّمَّا تَقُولُ وَإِنَّا لَنَرَىٰكَ فِينَا ضَعِيفًا ۖ وَلَوْلَا رَهْطُكَ لَرَجَمْنَـٰكَ ۖ وَمَآ أَنتَ عَلَيْنَا بِعَزِيزٍ Q a loo y a shuAAaybu m a nafqahu katheeran mimm a taqoolu wainn a lanar a ka feen a d aAAeefan walawl a rah t uka larajamn a ka wam a anta AAalayn a biAAazeez in
[But his people] said: "O Shu'ayb! We cannot grasp the purport of much of what thou sayest;125 on the other hand, behold, we do see clearly how weak thou art in our midst:126 and were it not for thy family, we would have most certainly stoned thee to death, considering that thou hast no power over us!"
  - Mohammad Asad

Cf. 6:25 . In the present instance, however, the self-confessed lack of understanding on the part of the people of Madyan may have a more subjective meaning, similar to the half-indignant, half-embarrassed retort, "I don't know what you are talking about."

Lit., "we regard thee indeed as a weak one among us" - i.e., without any appreciable tribal support.

They said: "O Shu'aib! We do not comprehend much of what you say. In fact, we see that you are a powerless person among us. Were it not for your family, we certainly would have stoned you, for you are not strong enough to prevail against us."
  - Muhammad Farooq-i-Azam Malik
They threatened, 'O Shu'aib! We do not comprehend much of what you say, and surely we see you powerless among us. Were it not for your clan, we would have certainly stoned you, for you are nothing to us.'
  - Mustafa Khattab
They said: O Shueyb! We understand not much of that thou tellest, and lo! we do behold thee weak among us. But for thy family, we should have stoned thee, for thou art not strong against us.
  - Marmaduke Pickthall
They said: "O Shuaib! much of what thou sayest we do not understand! In fact among us we see that thou hast no strength! Were it not for thy family we should certainly have stoned thee! For thou hast among us no great position!" 1591 1592
  - Abdullah Yusuf Ali

Spiritual things are easy to understand if we bring the right mind to them. But those who are contemptuous of them deliberately shut their eyes to Allah's Signs, and then pretend in their superior arrogance that they are 'quite beyond them'!

What they do understand is brute strength. They practically say: "Don't you see that we have all the power and influence, and you, Shu'aib, are only a poor Teacher? We could stone you or imprison you or do what we like with you! Thank us for our kindness that we spare you, for the sake of your family. It is more than you yourself deserve!"

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11:92
قَالَ يَـٰقَوْمِ أَرَهْطِىٓ أَعَزُّ عَلَيْكُم مِّنَ ٱللَّهِ وَٱتَّخَذْتُمُوهُ وَرَآءَكُمْ ظِهْرِيًّا ۖ إِنَّ رَبِّى بِمَا تَعْمَلُونَ مُحِيطٌ Q a la y a qawmi arah t ee aAAazzu AAalaykum mina All a hi wa i ttakha th tumoohu war a akum th ihriyyan inna rabbee bim a taAAmaloona mu h ee t un
Said he: "O my people! Do you hold my family in greater esteem than God? - for, Him you regard as something that may be cast behind you and be forgotten!127 Verily, my Sustainer encompasses [with His might] all that you do!
  - Mohammad Asad

In classical Arabic usage, as well as in the speech of certain bedouin tribes to this day, the phrase ittakhadhahu (or ja'lahu) zihriyyan (lit., "he put him behind his back") has the meaning of "he held him in contempt", or "he forgot him", or "regarded him as something that may be forgotten". This last rendering seems to be the most appropriate in the above context.

He said: "O my people! Do you regard my family to be more powerful than Allah, that you have disregarded Him totally as a thing cast behind your back? Surely my Rabb encompasses all that you do.
  - Muhammad Farooq-i-Azam Malik
He said, 'O my people! Do you have more regard for my clan than for Allah, turning your back on Him entirely? Surely my Lord is Fully Aware of what you do.
  - Mustafa Khattab
He said: O my people! Is my family more to be honored by you than Allah? And ye put Him behind you, neglected! Lo! my Lord surroundeth what ye do.
  - Marmaduke Pickthall
He said: "O my people! is then my family of more consideration with you than Allah? For ye cast Him away behind your backs (with contempt). But verily my Lord encompasseth on all sides all that ye do! 1593
  - Abdullah Yusuf Ali

Cf. viii. 47.

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11:93
وَيَـٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَـٰمِلٌ ۖ سَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَـٰذِبٌ ۖ وَٱرْتَقِبُوٓا۟ إِنِّى مَعَكُمْ رَقِيبٌ Way a qawmi iAAmaloo AAal a mak a natikum innee AA a milun sawfa taAAlamoona man yateehi AAa tha bun yukhzeehi waman huwa k ath ibun wa i rtaqiboo inne maAAakum raqeeb un
Hence, O my people, do [to me] anything that may be within your power, [while] I, behold, shall labour [in God's way]; in time you will come to know which [of us] shall be visited by suffering that will cover him with ignominy, and which [of us] is a liar. Watch, then, [for what is coming:] behold, I shall watch with you!"
  - Mohammad Asad
O my people! You keep on doing your way, and I shall keep up mine: soon you will find out who receives the disgraceful punishment and who is a liar! Wait if you will; I too am waiting with you!"
  - Muhammad Farooq-i-Azam Malik
O my people! Persist in your ways, for I 'too' will persist in mine. You will soon come to know who will be visited by a humiliating torment and is a liar! And watch! I too am watching with you!'
  - Mustafa Khattab
And, O my people! Act according to your power, lo, I (too) am acting. Ye will soon know on whom there cometh a doom that will abase him, and who it is that lieth. And watch! Lo! I am watcher with you.
  - Marmaduke Pickthall
"And O my people! do whatever ye can: I will do (my part): soon will ye know who it is on whom descends the Penalty of ignominy and who is a liar! And watch ye! for I too am watching with you!" 1594 1595
  - Abdullah Yusuf Ali

Cf. vi. 135 and n. 957.

If the wicked will continue to blaspheme and mock, what can the godly say but this? "Watch and wait! Allah's Plan works without fail! I have faith, and I too will watch with you for its fulfilment." Cf. x. 102, and n. 1484.

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11:94
وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَـٰرِهِمْ جَـٰثِمِينَ Walamm a j a a amrun a najjayn a shuAAayban wa a lla th eena a manoo maAAahu bira h matin minn a waakha th ati alla th eena th alamoo a l ss ay h atu faa s ba h oo fee diy a rihim j a thimeen a
And so, when Our judgment came to pass, by Our grace We saved Shu'ayb and those who shared his faith, whereas the blast [of Our punishment] overtook those who had been bent on evildoing: and then they lay lifeless, in their very homes, on the ground,128
  - Mohammad Asad

See verse {67} of this surah and the corresponding note [98]; also surah {7}, note [73].

When Our judgement came to pass, We delivered Shu'aib and those who believed with him through Our special mercy. A mighty blast seized the wrongdoers and they lay dead with their faces down in their homes by the morning,
  - Muhammad Farooq-i-Azam Malik
When Our command came, We saved Shu'aib and those who believed with him by a mercy from Us. And the 'mighty' blast overtook the wrongdoers, so they fell lifeless in their homes,
  - Mustafa Khattab
And when Our commandment came to pass we saved Shueyb and those who believed with Him by a mercy from Us; and the (Awful) Cry seized those who did injustice, and morning found them prostrate in their dwellings.
  - Marmaduke Pickthall
When Our decree issued We saved Shuaib and those who believed with him by (special) Mercy from Ourselves: but the (mighty) Blast did seize the wrongdoers and they lay prostrate in their homes by the morning 1596
  - Abdullah Yusuf Ali

Cf. xi. 66 and xi. 58, n. 1554.

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11:95
كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَا بُعْدًا لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ Kaan lam yaghnaw feeh a al a buAAdan limadyana kam a baAAidat thamood u
as though they had never lived there. Oh, away with [the people of] Madyan, even as the Thamud have been done away with!
  - Mohammad Asad
as if they had never flourished there. Behold! Like Thamud, gone are the people of Median!
  - Muhammad Farooq-i-Azam Malik
as if they had never lived there. So away with Midian as it was with Thamûd!
  - Mustafa Khattab
As though they had not dwelt there. A far removal for Midian, even as Thamud had been removed afar!
  - Marmaduke Pickthall
As if they had never dwelt and flourished there! Ah! behold! how the Madyan were removed (from sight) as were removed the Thamud! 1597
  - Abdullah Yusuf Ali

Cf. xi. 67-68. The blast was probably the tremendous noise which accompanies volcanic eruptions.

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11:96
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَا وَسُلْطَـٰنٍ مُّبِينٍ Walaqad arsaln a moos a bi a y a tin a wasul ta nin mubeen in
AND, INDEED, We sent Moses with Our messages and a manifest authority [from Us]
  - Mohammad Asad
We sent Musa with Our signs and clear authority
  - Muhammad Farooq-i-Azam Malik
Indeed, We sent Moses with Our signs and compelling proof
  - Mustafa Khattab
And verily We sent Moses with Our revelations and a clear warrant.
  - Marmaduke Pickthall
And We sent Moses with Our Clear (Signs) and an authority manifest 1598
  - Abdullah Yusuf Ali

The story of Moses and Pharaoh is referred to in many places in the Qur-an, each in connection with some special point to be illustrated. Here the point is that Allah's dealings with man are in all things and at all times just. But man falls under false leadership by deliberate choice and perishes along with his false leaders accordingly. In exercise of the intelligence and choice given him, man should be particularly careful to understand his own responsibilities and to profit from Allah's Signs, so as to attain to Allah's Mercy and blessings.

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11:97
إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱتَّبَعُوٓا۟ أَمْرَ فِرْعَوْنَ ۖ وَمَآ أَمْرُ فِرْعَوْنَ بِرَشِيدٍ Il a firAAawna wamalaihi fa i ttabaAAoo amra firAAawna wam a amru firAAawna birasheed in
unto Pharaoh and his great ones: but these followed [only] Pharaoh's bidding - and Pharaoh's bidding led by no means to what is right.129
  - Mohammad Asad

Lit., "was not right-guided (rashid)". The short passage dealing with Pharaoh and his followers (verses {96-99}) connects with, and amplifies, the reference to the tribe of 'Ad, who "followed the bidding of every arrogant enemy of the truth" (verse {59} of this surah). Thus, the main point of this passage is the problem of immoral leadership and, arising from it, the problem of man's individual, moral responsibility for wrongs committed in obedience to a "higher authority". The Qur'an answers this question emphatically in the affirmative: the leader and the led are equally guilty, and none can be absolved of responsibility on the plea that he was but blindly following orders given by those above him. This indirect allusion to man's relative free will-i.e., his freedom of choice between right and wrong - fittingly concludes the stories of the earlier prophets and their wrongdoing communities as narrated in this surah.

to Fir'on (Pharaoh) and his chiefs; but they followed the command of Fir'on, and the command of Fir'on was not right.
  - Muhammad Farooq-i-Azam Malik
to Pharaoh and his chiefs, but they followed the command of Pharaoh, and Pharaoh's command was not well guided.
  - Mustafa Khattab
Unto Pharaoh and his chiefs, but they did follow the command of Pharaoh, and the command of Pharaoh was no right guide.
  - Marmaduke Pickthall
Unto Pharaoh and his Chiefs: but they followed the command of Pharaoh and the command of Pharaoh was no right (guide). 1599
  - Abdullah Yusuf Ali

Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a power in rivalry with that of Allah. Such an attitude seems to attract unregenerate humanity, which falls a willing victim, in spite of the teaching and warning given by the men of Allah and the many moral and spiritual forces that beckon man towards Allah's Grace.

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11:98
يَقْدُمُ قَوْمَهُۥ يَوْمَ ٱلْقِيَـٰمَةِ فَأَوْرَدَهُمُ ٱلنَّارَ ۖ وَبِئْسَ ٱلْوِرْدُ ٱلْمَوْرُودُ Yaqdumu qawmahu yawma alqiy a mati faawradahumu a l nn a ra wabisa alwirdu almawrood u
[And so] he shall go before his people on the Day of Resurrection, having led them [in this world] towards the fire [of the life to come]; and vile was the destination towards which they were led -
  - Mohammad Asad
He will be in front of his people on the Day of Resurrection, and will bring them down to Hell. How awful will be the place to which they will be brought?
  - Muhammad Farooq-i-Azam Malik
He will be before his people on the Day of Judgment and will lead them into the Fire. What an evil place to be led into!
  - Mustafa Khattab
He will go before his people on the Day of Resurrection and will lead them to the Fire for watering place. Ah, hapless is the watering place (whither they are) led.
  - Marmaduke Pickthall
He will go before his people on the Day of Judgment and lead them into the Fire (as cattle are led to water): but woeful indeed will be this leading (and) the place led to! 1600
  - Abdullah Yusuf Ali

Awrada = to lead, as cattle, down to their watering place. The metaphor is apt. The true herdsman is trusted by his normal flock, and he leads them in the heat of the day down to pleasant and cool watering places in order that they may slake their thirst and be happy. The false leader does the opposite: he takes them down to the fire of eternal misery! And yet men sin against their own intelligence, and follow the false leader like cattle without intelligence!

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11:99
وَأُتْبِعُوا۟ فِى هَـٰذِهِۦ لَعْنَةً وَيَوْمَ ٱلْقِيَـٰمَةِ ۚ بِئْسَ ٱلرِّفْدُ ٱلْمَرْفُودُ WaotbiAAoo fee h ath ihi laAAnatan wayawma alqiy a mati bisa a l rrifdu almarfood u
seeing that they were pursued by [God's] rejection in this [world], and [shall be finally overtaken by it] on the Day of Resurrection;130 [and] vile was the gift which they were given!
  - Mohammad Asad

See note [37] on the last clause of verse {18} of this surah, as well as verse {60}, which refers in identical terms to the destiny of the tribe of 'Ad.

A curse followed them in this life, and a curse will follow them on the Day of Resurrection. What an evil reward for one to receive.
  - Muhammad Farooq-i-Azam Malik
They were followed by a curse in this 'life' and 'will receive another' on the Day of Judgment. What an evil gift to receive!
  - Mustafa Khattab
A. curse is made to follow them in the world and on the Day of Resurrection. Hapless is the gift (that will be) given (them).
  - Marmaduke Pickthall
And they are followed by a curse in this (life) and on the Day of Judgment: and woeful is the gift which shall be given (unto them)!
  - Abdullah Yusuf Ali

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11:100
ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْقُرَىٰ نَقُصُّهُۥ عَلَيْكَ ۖ مِنْهَا قَآئِمٌ وَحَصِيدٌ Tha lika min anb a i alqur a naqu ss uhu AAalayka minh a q a imun wa h a s eed un
THIS ACCOUNT131 of the [fate of those ancient] communities - some of them still remaining, and some [extinct like] a field mown-down - We convey unto thee [as a lesson for mankind]:132
  - Mohammad Asad

Lit., "This of the accounts" (a construction identical with that employed in 3:44 , 11:49 and 12:102 ), alluding to the fact that only certain aspects of the relevant stories, and not the complete stories as such, are presented here (cf. verse {120} below): the purpose being, as always in the Qur'an, the illustration of an ethical principle or principles, and of men's varying reactions to the guidance which God offers them directly through His prophets and indirectly through the observable phenomena of His creation (See in this connection the second part of note [73] on verse {49} of this surah.)

See preceding note.

These are the stories of the nations which We relate to you; of them some have survived and some have ceased to exist.
  - Muhammad Farooq-i-Azam Malik
These are accounts, We relate to you 'O Prophet', of the 'destroyed' cities. Some are still standing 'barren', while others have been mowed down.
  - Mustafa Khattab
That is (something) of the tidings of the townships' (which were destroyed of old). We relate it unto thee (Muhammad). Some of them are standing and some (already) reaped.
  - Marmaduke Pickthall
These are some of the stories of communities which We relate unto thee: of them some are standing and some have been mown down (by the sickle of time). 1601 1602
  - Abdullah Yusuf Ali

Some are standing: like corn, which is ready to be reaped. Among the communities which remained was, and is, Egypt, although the Pharaoh and his wicked people have been swept away. The simile of standing corn also suggests that at no time can town or community expect permanency, except in the Law of the Lord.

Notions grow and ripen and are mown down. If they disobeyed Allah, their end is evil; if they were true and godly, their harvest was good.

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