Summary:

• Ad is the paramount Islamic archetype of the Fallen Civilization and Transhuman Hubris, symbolizing a powerful, advanced predecessor civilization destroyed for its arrogance (istikbar), polytheism (shirk), and rejection of the Prophet Hud. It serves as a potent symbol of vanitas and the moral consequences of unaccountable power. The name itself derives from a root meaning "ancient." The concept evolved from a vague pre-Islamic metonym for antiquity ("older than Ad") into a specific, detailed Quranic theological narrative about a tribe of post-diluvian giants who built the magnificent "Iram of the Pillars." Later Islamic exegesis (Tafsir) and Sufism internalized Ad as a psychological symbol for the "hollow" ego (nafs) that must be annihilated.

• The Ad archetype is a convergent structural universal, with analogues across cultures like the Nephilim, Atlantis, and the Tower of Babel, all serving as etiological myths explaining the downfall of hubristic societies. Ad's hubris was in strength (punished by wind), Babel's in verticality (punished by language), and Atlantis's in dominion (punished by water). Psychologically, Ad functions as the "Ozymandias archetype," a memento mori against collective ego-inflation. The myth notably guided modern archaeology in the "Search for Ubar," where researchers used NASA remote sensing to identify Ash-Shisar in Oman, a Bronze Age frankincense hub, as the potential historical Iram.

• The Quranic narrative details the mission of the Prophet Hud, who was sent to Ad to call them to worship Allah alone (Tawhid). The arrogant elite (mala) rejected him as foolish (safahah) and a liar, boasting of their superior strength. Hud defended his mission, clarifying he was a "trustworthy advisor" (nasih amin) seeking no worldly "wage" (ajr) and reminding them of their blessings, such as their great stature (bastah). The people, clinging to ancestral tradition (aba), mockingly demanded the punishment. Their pride was annihilated by a "furious wind" (rih sarsar, atiyah) that blew for seven nights and eight days (husuman), leaving their bodies like "uprooted palm trunks" (ajazu nakhlin) and their dwellings "hollow." Hud and the believers were the only ones saved by divine Mercy (Rahmah).

• The story of Thamud, the successors to Ad who dwelled in al-Hijr, follows a similar cycle. The Prophet Salih called them to Tawhid and reminded them of their unique blessing: carving "secure" (aminin) homes from mountains. The arrogant elite again mocked the weak believers (mustadafin). Salih presented the "She-camel of Allah" (Naqatu Allah) as a clear sign (bayyinah) with a strict water-sharing test (shirb), warning them not to harm her. A "group of nine" (tisatu raht) corrupters plotted (makr) to assassinate Salih at night (nubayyitannahu) and also hamstrung the camel ('aqaruha). Salih gave them a three-day (thalathata ayyam) ultimatum before their doom. Allah countered their plot (makarna makran) and destroyed the plotters and their people with a "Shout" (Sayhah) or "earthquake" (Rajfah) in the morning (musbihin), leaving them dead (jathimin) in their now-hollow (khawiyah) homes.

Executive Synthesis & Etymology

Core Archetype: ʿĀd (عاد) is the paramount Islamic and Arabian archetype of the Fallen Civilization and Transhuman Hubris. It symbolizes a magnificent, powerful, and technologically advanced (in context) predecessor civilization that, through its arrogance (istikbār, اِسْتِكْبَار), polytheism (shirk, شِرْك), and rejection of a prophetic warner (the Prophet Hūd), summoned its own annihilation. It is a symbol of vanitas, the cyclicality of history, and the moral consequences of power divorced from divine accountability.
Genealogical Trajectory: The etymological root is central. ʿĀd derives from the Proto-Semitic root ʿ-w-d (ع-و-د), which signifies "to return," "to repeat," or "to be old/ancient." The name ʿĀd itself can thus be interpreted as "the ancient ones" or "those who have returned" (perhaps in oral memory).

Pre-Islamic (Oral): In pre-Islamic poetry (shi'r al-Jāhilī), ʿĀd was a proverbial metonym for extreme antiquity, a "people" so ancient as to be almost mythical, synonymous with "time immemorial" (e.g., "older than ʿĀd").
Quranic (Textual Codification): The Qur'an (c. 610-632 CE) crystallizes this vague oral tradition into a specific, detailed theological narrative. ʿĀd is no longer just "ancient"; it is the first great post-diluvian civilization, a powerful tribe of giants (cf. Al-A'rāf 7:69) who built magnificent structures ("Iram of the Pillars," Iram dhāt al-ʿimād, إِرَم ذَات ٱلْعِمَاد).
Post-Islamic (Hermeneutic): In Tafsir (exegesis) and Sufi esotericism, ʿĀd becomes an internal, psychological symbol: the "lofty" but "hollow" ego-self (nafs), which must be annihilated by the "wind" of the divine spirit (rūḥ) to achieve true submission.

Plato's narrative of Atlantis, presented as a historical account, is detailed across two of his dialogues: Timaeus and Critias. The story is not told by Socrates, but by the character Critias, who recounts it as a tale passed down through his family for generations.

1. The Source of the Story

The narrative is framed as a piece of lost history.

Characters: The discussion involves Socrates, Timaeus, Hermocrates, and Critias.
Origin: Critias claims the story originated with the Athenian lawgiver Solon, one of the Seven Sages.
Transmission: During Solon's visit to Sais in Egypt, priests of the goddess Neith (whom they identified with the Greek Athena) revealed this history to him. They claimed to have written records of events 9,000 years prior, a time when Greek history had been lost to cataclysms.
Family-Lore: Solon told the story to Critias's great-grandfather, Dropides. It was then passed down to Critias's grandfather (also named Critias), who finally told it to the Critias present in the dialogue. Critias insists repeatedly that the story is "strange, but absolutely true."

2. The Founding of Atlantis

The story begins with the gods dividing the world amongst themselves.

Poseidon's Lot: The island of Atlantis was allotted to Poseidon, the god of the sea.
Cleito: The god fell in love with a mortal woman on the island named Cleito, whose parents (Evenor and Leucippe) had died. She lived on a hill in the center of the island.
The Rings: To protect her, Poseidon reshaped the hill into a central island surrounded by three concentric rings of water and two of land, "as if with a lathe." He made hot and cold springs gush up on the central island.
The Ten Kings: Poseidon and Cleito had five pairs of male twins.
- Atlas: The eldest, Atlas, was made the preeminent king over the entire island, and the island (and the surrounding Atlantic Ocean) was named after him.
- Gadeirus/Eumelus: His twin, who was given the portion of the island nearest the Pillars of Heracles.
- Other Sons: The other four pairs of twins (Ampheres & Evaemon, Mneseus & Autochthon, Elasippus & Mestor, and Azaes & Diaprepes) were also made kings, each ruling over a specific portion of the island.

3. The Geography and City of Atlantis

Plato provides an incredibly detailed description of the island and its capital city.

The Island

Location: Situated in the Atlantic Ocean, "in front of the mouth" known as the Pillars of Heracles (the Strait of Gibraltar).
Size: A massive island, "larger than Libya and Asia [Minor] combined." It was the heart of a great empire that also ruled other islands and parts of the "opposite continent."
Landscape: The island was dominated by a vast, oblong-shaped central plain, described as the most fertile on earth. This plain was surrounded by mountains that descended to the sea.

The Capital City

The city was built upon the concentric rings Poseidon had crafted.

Canals: The rings were connected to each other and to the sea by a massive canal, 50 stadia (about 5.7 miles) long, allowing ships to sail directly into the city's inner harbors. The land rings were also cut by smaller canals, which were bridged over.
Walls: Each land ring was fortified by a stone wall.
- The outer wall was coated in bronze.
- The middle wall was coated in tin.
- The inner wall of the citadel itself "flashed with the red light of orichalcum."
Orichalcum: This mysterious metal, described as "more precious than anything except gold" at the time, was mined in abundance on the island and used extensively.

The Central Citadel

This was the original hill where Cleito lived, now the royal and sacred center.

Temple to Poseidon: A massive temple stood in the center, 1 stadium long and 300 feet wide, with a "barbaric" appearance. Its exterior was covered entirely in silver, except for the pinnacles, which were covered in gold.
Temple Interior: The inside was roofed with ivory, and decorated with gold, silver, and orichalcum. It contained a massive gold statue of Poseidon standing in a chariot, driving six winged horses, his head touching the roof. Gold statues of the ten kings and their wives were also present.
Palace: The royal palace was located on the citadel, built and embellished by generations of kings to be a marvel of size and beauty.
Springs: The hot and cold springs Poseidon created were channeled into elaborate baths for the kings, commoners, and even animals.

4. Atlantean Society and Military

For many generations, the Atlanteans were a model of virtue.

Government: The ten kings ruled autonomously in their own territories but convened every fifth and sixth year at the Temple of Poseidon.
The Pillar of Orichalcum: Their laws, inscribed by the first kings, were carved on a pillar of orichalcum within the temple.
Ritual: During their meetings, they would hunt a bull (without iron weapons, using only staves and nooses), sacrifice it over the pillar, and swear an oath to uphold the laws.
Virtue: As long as the "divine nature" was strong in them, they "despised everything but virtue," were gentle, and wise. They were not "intoxicated by luxury" and saw their great wealth as a burden.

Military Power

The central plain was organized into 60,000 military districts.

Each district supplied: 1/6th of a war chariot (for 10,000 total), two horses and riders, two heavy-armed soldiers, two archers, two slingers, and several light-armed troops and sailors.
This implies a massive, organized standing army and a fleet of 1,200 warships.

5. Hubris and Downfall

The narrative concludes (in Timaeus) and is cut short (in Critias) by describing the state's moral decay.

Moral Corruption: The divine portion of their nature "became diluted" by "mortal admixture." Their human nature took over, and they "became unable to bear their fortune."
Hubris: Filled with "unrighteous avarice and power," they decided to conquer the known world.
The War: The Atlantean empire successfully subdued parts of Libya (Africa) as far as Egypt and Europe as far as Tyrrhenia (Italy).
Athenian Resistance: They were opposed by a prehistoric, ideal Athens (the state Socrates had described hypothetically in The Republic). When all other Greek allies deserted, this ancient Athens "stood alone," defeated the Atlantean invaders, and liberated the conquered peoples.

The Cataclysm

Divine Punishment: The Critias dialogue ends abruptly just as Zeus, the king of the gods, perceives the Atlanteans' corruption and gathers the other gods to "inflict punishment on them."
Destruction: The Timaeus dialogue provides the conclusion: "Afterward, there occurred violent earthquakes and floods; and in a single day and night of misfortune... the island of Atlantis in like manner disappeared in the depths of the sea."
Aftermath: The submerged island created an "impassable mud shoal," making the Atlantic Ocean unnavigable in that area.

The Minoan eruption of Thera (modern Santorini) was one of the largest and most catastrophic volcanic eruptions in human history.¹ It occurred during the height of the Minoan civilization in the Bronze Age.²

A 2022 study narrowed the 95.4% probability range to 1609–1560 BCE.

This single event buried a major Minoan city, triggered devastating tsunamis that crippled the Minoan fleet on nearby Crete, and sent climate-altering ash plumes across the globe.³ It is widely considered a key factor in the eventual decline of the Minoan civilization.⁴

Here are the key details of the event.

1. The Eruption Event

Location: The island of Thera (now Santorini), a Minoan outpost in the Aegean Sea, about 70 miles (110 km) north of Crete.⁵
Scale: It was an "Ultra-Plinian" eruption, estimated at a 6 or 7 on the Volcanic Explosivity Index (VEI).⁶ This is 10-100 times more powerful than the 1883 eruption of Krakatoa.
Process: The eruption emptied a massive magma chamber beneath the island, causing the volcano's center to collapse into the sea.⁷ This formed the vast, steep-walled bay, or caldera, that gives Santorini its famous crescent shape today.⁸

2. The Devastating Impacts

The eruption's effects were immediate and catastrophic, unfolding in several phases:⁹

1. Ash Fall: The volcano ejected a column of ash and pumice 20-25 miles (30-40 km) into the stratosphere.¹⁰
- Akrotiri: The advanced, multi-story Minoan city on Thera was completely buried under more than 130 feet (40 meters) of hot ash and pumice, preserving it like a "Bronze Age Pompeii."¹¹
2. Earthquakes: The seismic activity preceding and during the eruption likely caused significant structural damage to settlements on Thera and nearby islands, including Crete.¹²
3. Tsunamis: The collapse of the volcano's caldera displaced a massive volume of water, triggering enormous tsunamis.¹³
- These waves, estimated to be 35 to 150 meters (115 to 490 feet) high, traveled south and slammed into the northern coast of Crete, the heart of the Minoan civilization.¹⁴
- This event would have annihilated coastal towns, ports, and, most critically, the Minoan fleet—the source of their economic and military power.

3. The Aftermath and Effects

On the Minoans: While the eruption did not immediately end the Minoan civilization (which persisted for another ~150 years), it dealt a catastrophic blow. The loss of their navy, the destruction of trading ports, and the disruption to agriculture from ash fall are believed to have crippled their dominance, leaving them vulnerable to outside forces (such as the Mycenaeans from mainland Greece).
Global Climate: The sheer volume of sulfur dioxide and ash ejected into the atmosphere caused a "volcanic winter."
- Global temperatures dropped as sunlight was blocked.¹⁵
- Evidence of this climate-altering event has been found in Greenland ice cores, frost-damaged tree rings in California (Bristlecone pines), and even potential crop failures recorded in contemporary Chinese texts.¹⁶

4. The "Bronze Age Pompeii" (Akrotiri)¹⁷

Excavations at Akrotiri have revealed a remarkably sophisticated city, frozen in time.

It contained paved streets, multi-story buildings with advanced plumbing, and stunningly beautiful frescoes (wall paintings).¹⁸
Crucially, no human remains have been found there.¹⁹ This, combined with evidence of salvaged goods, strongly suggests the population successfully evacuated in the days or weeks between the preliminary earthquakes and the final, cataclysmic eruption.

5. The "Atlantis" Connection

The Minoan eruption is the leading historical inspiration for Plato's story of Atlantis.²⁰ While Plato's tale was an allegory written over 1,000 years later, the parallels are striking:

A powerful, advanced island civilization ("Atlantis") that was a naval power.
A central city with concentric rings (Akrotiri was on a round island, Thera, before it collapsed).
A cataclysmic end ("in a single day and night of misfortune") involving earthquakes and floods, causing the island to "disappear beneath the sea."

Many scholars believe Plato's story was a philosophical tale that borrowed its setting and dramatic end from the distant, distorted cultural memory of the Thera eruption.²¹

2. Comparative Taxonomy Table

Tradition/System	Primary Signification	Secondary Meanings	Key Text/Data Source	Date/Range	Geo/Domain	Ritual/Practical/Scientific Use
Quranic Islam	A powerful, arrogant ancient tribe destroyed by God.	Hubris, denial of prophecy, impermanence of power, vanitas.	Qur'an (e.g., Al-Fajr 89:6-8, Hūd 11:50-60)	c. 610-632 CE	Arabia / Theology	Moral exemplar (ʿibrah); sermon topic.
Pre-Islamic Poetry	A vague, proverbially ancient people.	The distant, lost past; a benchmark for antiquity.	Mu'allaqāt (e.g., Labīd, Tarafa)	c. 400-622 CE	Arabia / Oral Lit.	Poetic device for expressing ancientness.
Islamic Historiography	Progenitors of a specific lineage in South Arabia.	"The first ʿĀd"; contrasted with a "second ʿĀd" (Thamūd).	Ibn Khaldun, Muqaddimah; Al-Tabari	9th-14th c. CE	Middle East / History	Genealogical framework for Arab tribes.
Modern Archaeology	Putative civilization at "Ubar" / Ash-Shisar.	Advanced Bronze Age frankincense trade center.	NASA Landsat imagery; Clapp (1998)	c. 3000 BCE - 300 CE	Oman / Rub' al Khali	Correlating myth with remote sensing data.
Judeo-Christian (Analogue)	The Nephilim / Anakim (giants).	Pre-diluvian/Canaanite giants; hubris; "men of renown."	Genesis 6:4; Numbers 13:33	c. 1000-400 BCE	Levant / Theology	Explanation for megalithic ruins.
Greco-Roman (Analogue)	Atlantis.	Lost, advanced civilization destroyed by divine action (hubris).	Plato, Timaeus & Critias	c. 360 BCE	Greece / Philosophy	Philosophical allegory of the ideal vs. corrupt state.
Sufi Esotericism	The arrogant, "lofty" ego-self (nafs al-ammāra).	The "pillar" of self-importance that must be destroyed.	Rumi, Masnavi; Ibn Arabi	12th-13th c. CE	Persia/Anatolia	Metaphor for internal spiritual struggle.
Linguistics (Root)	The root `ʿ-w-d` (ع-و-د): "to return, repeat."	Holiday (`ʿĪd`); custom (`ʿādah`); "again" (`a'ūdu`).	Semitic Etymological Dictionaries	3rd Mill. BCE - Present	Semitic Languages	Tracing semantic drift of "return" to "custom" to "ancient."
Depth Psychology (Jungian)	The "Ozymandias" Archetype; the civilizational Shadow.	The inevitable decay of collective hubris; the "ruined city" as a psychic landscape.	C.G. Jung, The Red Book [speculative]	20th c. CE	Global / Psychology	Therapeutic exploration of collective trauma/fallibility.
Information Theory	A "Lost Record" / Extinct Dataset.	A symbol for catastrophic information loss in the historical record.	N/A	21st c. CE	Informatics	Metaphor for "digital ruins" or data extinction.

3. Deep Dives

A. Quranic & Exegetical Tradition

Foundational Evidence: The primary locus is Qur'an 89:6-8: "Did you not see how your Lord dealt with ʿĀd? / Iram of the Pillars (dhāt al-ʿimād)? / The like of which was not created in the lands?"
Mythogenesis & Context: ʿĀd is contextualized as a receiver of divine warning. The Prophet Hūd (هود) is sent to them, but they boast, "Who is mightier than us in strength?" (Q 41:15). Their strength is both physical (described as "giants") and architectural (al-ʿimād, "the pillars"). This is the classic structure of hubris vs. prophetic wisdom.
Praxis / Application: The narrative serves as an ʿibrah (عبرة), a moral lesson or warning. The punishment is symmetrically precise: their pride in their power is broken by a "furious wind" (rīḥ ṣarṣar, رِيح صَرْصَر) that annihilates them, leaving their dwellings as "hollow" trunks (Q 69:6-8). The symbolism is of emptiness within great structures—a perfect metaphor for vanitas.

B. Archaeology & Remote Sensing (The "Search for Ubar")

Foundational Evidence: In the 1980s-90s, researchers Nicholas Clapp and Sir Ranulph Fiennes, guided by NASA remote sensing data (Landsat/SPOT), identified ancient caravan routes converging on a specific point in the Rub' al Khali (Empty Quarter) in Oman.
Theoretical Context: This convergence point was the archaeological site of Ash-Shisar, a collapsed fortress/oasis. This site was hypothesized to be the historical "Ubar," a legendary frankincense trading hub mentioned by Ptolemy. This location was immediately equated in popular media and by some scholars with the Quranic Iram (Clapp, The Road to Ubar, 1998).
Praxis / Application: This provides a powerful synchronic bridge. The myth of ʿĀd/Iram, a "lost city of the sands," was used to guide modern scientific instrumentation (satellite imaging) to a real, archaeologically significant site. The "symbol" became a search parameter. While the link is not universally accepted as definitive proof, it demonstrates the symbol's power to structure scientific inquiry.

C. Comparative Mythology (Babel & Atlantis)

Foundational Evidence: The ʿĀd narrative shares a deep structure with the Tower of Babel (Genesis 11) and Plato's Atlantis (Critias).
Theoretical Context: All three are etiological myths explaining the downfall of a powerful, technologically hubristic civilization.
- Babel: Hubris in verticality ("a tower whose top may reach unto heaven") -> Punishment: Scattering (information/language corruption).
- Atlantis: Hubris in dominion (imperial conquest) -> Punishment: Submersion (geological/elemental destruction by water).
- ʿĀd: Hubris in strength and architecture ("Iram of the Pillars") -> Punishment: Annihilation (geological/elemental destruction by wind).
Praxis / Application: This tripartite comparison reveals a structural universal: human societies generate cautionary tales against over-centralization of power, technological arrogance, and the "transhuman" desire to overcome natural/divine limits.

D. Depth Psychology (The Ozymandias Archetype)

Foundational Evidence: Percy Bysshe Shelley's poem "Ozymandias" (1818) perfectly captures the psychological resonance of ʿĀd: "Look on my Works, ye Mighty, and despair! / Nothing beside remains. Round the decay / Of that colossal Wreck, boundless and bare / The lone and level sands stretch far away."
Theoretical Context: The ʿĀd narrative is the Ozymandias archetype par excellence. It functions as a Jungian symbol for the collective shadow of civilization itself—the "colossal Wreck" that remains when a culture's ego-inflation (its "Works," its "Pillars") collapses.
Praxis / Application: Psychologically, the "ruin" (like ʿĀd) is a memento mori for the collective. It forces the observer to confront the finitude of their own "lofty" structures (governments, corporations, belief systems) and the ultimate victory of entropy ("the lone and level sands").

4. Cross-Domain Pattern Analysis

Convergent vs. Diffused Evolution: The name ʿĀd is a clear case of diffused evolution, spreading from Arabian oral tradition into the Quranic textual canon and then across the Islamic world. However, the archetype of the "Fallen Hubristic Civilization" is convergent. ʿĀd, Atlantis, Babel, the Nephilim, the Mesoamerican "Fourth Sun," and the Ozymandias poem all emerge independently. This suggests the archetype is a structural universal of human civilizational consciousness, a necessary cognitive tool for processing the anxiety of political/geological instability and the presence of unexplained megalithic ruins.
Structural Universals: The narrative follows a precise, non-trivial, cyclic pattern:
1. Creation/Rise: A civilization is established and becomes powerful (ʿĀd builds "pillars").
2. Hubris/Sin: The civilization mistakes its own power for divinity (shirk).
3. Warning: A prophet/messenger arrives and is rejected (Hūd).
4. Cataclysm: A divine/natural force destroys the civilization (the wind).
5. Remnant/Moral: A "saving remnant" (the prophet and followers) survives, and the story becomes a moral for future generations.
  This "Rise-Hubris-Fall-Moral" cycle is one of the most fundamental structures in mythopoeic thought.
Semantic Divergence: The primary semantic shift is from an etic (outsider) marker of "antiquity" in pre-Islamic poetry to an emic (insider) marker of "theological failure" in the Quran. In modern secular archaeology, it undergoes another shift: from a moral symbol to a cartographic hypothesis (a potential pointer to a real place, Ubar).

Verse 7:65 – The Mission to 'Ad 7:65a:

وَإِلَىٰ عَادٍ

And to 'Ad (wa-ilā 'ādin, ওয়া ইলা 'আদিন; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; a-l-y / অ-ল-য় – to // ilā // Cognate: Hebrew: 'el "to" ; '-d / অ-দ – 'Ad (proper name) // 'ādin // [Cognate: none]) 7:65b:

أَخَاهُمْ هُودًا

their brother Hūd (akhāhum hūdan, আখাহুম হূদান; a-kh-w / অ-খ-ও – brother // akhā // Cognate: Hebrew: 'ākh "brother" ; h-w-d / হ-ও-দ – Hūd (proper name) // hūdan // [Cognate: none]) 7:65c:

قَالَ يَا قَوْمِ

He said, "O my people (qāla yā qawmi, ক্বালা ইয়া ক্বাওমি; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; q-w-m / ক-ও-ম – people, nation // qawm // Cognate: Hebrew: 'am "people" [qūm "to rise"]) 7:65d:

اعْبُدُوا اللَّهَ

worship Allah (i'budū llāha, ই'বুদুল্লাহা; '-b-d / অ-ব-দ – to worship, serve // i'budū // Cognate: Hebrew: 'āvad "to serve" ; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God") 7:65e:

مَا لَكُم مِّنْ إِلَٰهٍ

not for you is any deity (mā lakum min ilāhin, মা লাকুম মিন ইলাহিন; m-ā / ম-আ – not // mā // [Cognate: none] ; l-m / ল-ম – for // lakum // [Cognate: none] ; a-l-h / অ-ল-হ – deity // ilāh // Cognate: Hebrew: 'elōah "god") 7:65f:

غَيْرُهُ أَفَلَا تَتَّقُونَ

other than Him? Will you not then fear (Him)?" (ghayruhu afalā tattaqūna, গায়রুহূ আফালা তাত্তাক্বূন; gh-y-r / গ-য়-র – other than // ghayruhu // [Cognate: none] ; w-q-y / ও-ক-য় – to guard, fear // tattaqūna // [Cognate: none])

Linguistic Gloss: And to 'Ad [wa-ilā 'ādin: 'Ad is the name of the tribe], their brother Hūd [akhāhum: "brother" signifying shared lineage], He said, "O my people [yā qawmi: vocative call], worship Allah [i'budū: imperative from '-b-d "to serve," cf. Hebrew 'āvad "to serve"], not for you is any deity [mā lakum min ilāhin: "you have no god," 'ilāh cf. Hebrew 'elōah], other than Him? [ghayruhu] Will you not then fear (Him)?" [afalā tattaqūna: from w-q-y "to guard oneself," hence "to be pious/fearful"].

ওয়া ইলা 'আদিন আখাহুম হূদা। ক্বালা ইয়া ক্বাওমি'বুদুল্লাহা মা লাকুম মিন ইলাহিন গায়রুহ। আফালা তাত্তাক্বূন। (ও-আ/ এবং; অ-ল-য়/ প্রতি; অ-দ/ 'আদ জাতি; অ-খ-ও/ তাদের ভাই, cf. হিব্রু 'আখ'; হ-ও-দ/ হূদ; ক-ও-ল/ তিনি বললেন; ক-ও-ম/ হে আমার সম্প্রদায়; অ-ব-দ/ ইবাদত কর, cf. হিব্রু 'আভাদ' "সেবা করা"; অ-ল-হ/ আল্লাহর; ম-আ/ নাই; ল-ম/ তোমাদের জন্য; অ-ল-হ/ কোন ইলাহ/উপাস্য; গ-য়-র/ তিনি ব্যতীত; ও-ক-য়/ তোমরা কি ভয় করবে না/তাকওয়া অবলম্বন করবে না?)

Tafsīr 7:65: The Mission of Hūd Classical exegetes (Ṭabarī, Kathīr) establish that 'Ad were a powerful, post-Flood civilization, successors to Noah's people, who fell into idolatry. Hūd, their kinsman, was sent to call them to Tawḥīd (monotheism). This verse encapsulates the core prophetic mission. This connects to 11:50 (an almost identical call), 46:21 (Hūd warning them at al-Aḥqāf), 26:124 (Hūd's call to taqwā), and 23:32 (the exact message sent to Thamūd). The Prophet ﷺ confirmed the sequential dispatch of prophets (Bukhārī). Revealed in Mecca, this verse reinforced the Prophet Muhammad's ﷺ own mission to his people, the Quraysh, highlighting the universal call to worship Allah alone. This parallels the foundational command in Exodus 20:3 ("You shall have no other gods before me") and Deuteronomy 6:4 (the Shema).

Verse 7:66 – The Elite's Rejection 7:66a:

قَالَ الْمَلَأُ

Said the chiefs (qāla l-mala'u, ক্বালাল মালাউ; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; m-l-' / ম-ল-অ – to fill // mala' // [Cognate: none]) 7:66b:

الَّذِينَ كَفَرُوا

those who disbelieved (lladhīna kafarū, ল্লাযীনা কাফারূ; dh-y / য-য় – those who // lladhīna // [Cognate: none] ; k-f-r / ক-ফ-র – to cover, deny // kafarū // Cognate: Syriac: kpar "he denied") 7:66c:

مِن قَوْمِهِ

from his people (min qawmihi, মিন ক্বাওমিহী; m-n / ম-ন – from // min // Cognate: Hebrew: min "from" ; q-w-m / ক-ও-ম – people // qawmihi // Cognate: Hebrew: 'am "people") 7:66d:

إِنَّا لَنَرَاكَ

"Indeed, we surely see you (innā lanarāka, ইন্না লানারা-কা; i-n-n / ই-ন-ন – indeed // innā // [Cognate: none] ; r-'‑y / র-অ-য় – to see // narāka // Cognate: Hebrew: rā'āh "to see") 7:66e:

فِي سَفَاهَةٍ

in foolishness (fī safāhatin, ফী সাফাহাতিন; f-y / ফ-য় – in // fī // [Cognate: none] ; s-f-h / স-ফ-হ – to be foolish // safāhatin // [Cognate: none]) 7:66f:

وَإِنَّا لَنَظُنُّكَ

and indeed, we surely think you (wa-innā lanaẓunnuka, ওয়া ইন্না লানাযুননুকা; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; ẓ-n-n / জ-ন-ন – to think, suspect // naẓunnuka // [Cognate: none]) 7:66g:

مِنَ الْكَاذِبِينَ

(are) among the liars." (mina l-kādhibīna, মিনাল কাযিবীন; k-dh-b / ক-য-ব – to lie // kādhibīna // [Cognate: none])

Linguistic Gloss: Said the chiefs [qāla l-mala'u: the mala' are the elite/assembly, 'filling' the seats of power], those who disbelieved [alladhīna kafarū: from k-f-r "to cover" truth, cf. Syriac kpar "he denied"], from his people [min qawmihi], "Indeed, we surely see you [innā lanarāka: emphatic "verily we see you"], in foolishness [fī safāhatin: "in" denotes being enveloped by it], and indeed, we surely think you [wa-innā lanaẓunnuka: ẓann is conjecture, less certain than "seeing"], (are) among the liars." [mina l-kādhibīna].

ক্বালাল মালাউ ল্লাযীনা কাফারূ মিন ক্বাওমিহী ইন্না লানারা-কা ফী সাফাহাতিন ওয়া ইন্না লানাযুননুকা মিনাল কাযিবীন। (ক-ও-ল/ বললো; ম-ল-অ/ নেতৃবৃন্দ; য-য় + ক-ফ-র/ যারা অস্বীকার করেছিল (কাফের); ম-ন/ থেকে; ক-ও-ম/ তার সম্প্রদায়ের; ই-ন-ন + র-অ-য়/ নিশ্চয়ই আমরা তোমাকে দেখছি, cf. হিব্রু 'রা'আহ' "দেখা"; ফ-য় + স-ফ-হ/ নির্বুদ্ধিতার মধ্যে; ও-আ + ই-ন-ন + জ-ন-ন/ এবং নিশ্চয়ই আমরা তোমাকে মনে করি; ক-য-ব/ মিথ্যাবাদীদের অন্তর্ভুক্ত।)

Tafsīr 7:66: The Elite's Rejection Ibn Kathīr notes the mala' (chiefs)—the arrogant elite—responded with ad hominem attacks, a common theme. They accuse Hūd of safāhah (foolishness) and being a kādhib (liar). This response avoids engaging the message by attacking the messenger. This connects to 23:24 (chiefs of Noah's time making similar accusations), 38:6 (the Quraysh chiefs walking away), and 71:7 (Noah's people's arrogance). Revealed in Mecca, this mirrored the exact accusations the Quraysh elite (like Abū Jahl) leveled against the Prophet Muhammad ﷺ. This pattern parallels 2 Kings 2:23 (children mocking the prophet Elisha) and Jeremiah 20:10 (Jeremiah reporting "Denounce him! Let us denounce him!").

Verse 7:67 – The Prophetic Rebuttal 7:67a:

قَالَ يَا قَوْمِ

He said, "O my people (qāla yā qawmi, ক্বালা ইয়া ক্বাওমি; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people") 7:67b:

لَيْسَ بِي سَفَاهَةٌ

there is no foolishness in me (laysa bī safāhatun, লায়সা বী সাফাহাতুন; l-y-s / ল-য়-স – is not // laysa // [Cognate: none] ; s-f-h / স-ফ-হ – to be foolish // safāhatun // [Cognate: none]) 7:67c:

وَلَٰكِنِّي رَسُولٌ

but I am a Messenger (walākinnī rasūlun, ওয়ালা কিন্নী রাসূলুন; l-k-n / ল-ক-ন – but // walākinnī // [Cognate: none] ; r-s-l / র-স-ল – to send // rasūlun // Cognate: Syriac: rāslā "messenger") 7:67d:

مِّن رَّبِّ الْعَالَمِينَ

from the Lord of the worlds." (min rabbi l-'ālamīna, মির রাব্বিল 'আলামীন; m-n / ম-ন – from // min // Cognate: Hebrew: min "from" ; r-b-b / র-ব-ব – lord, sustainer // rabbi // Cognate: Hebrew: rav "master" ; '-l-m / অ-ল-ম – world, universe // 'ālamīna // Cognate: Hebrew: 'ōlām "world, eternity")

Linguistic Gloss: He said, "O my people [qāla yā qawmi], there is no foolishness in me [laysa bī safāhatun: "is not in me," a direct denial], but I am a Messenger [walākinnī rasūlun: from r-s-l, one "sent," cf. Syriac rāslā], from the Lord of the worlds." [min rabbi l-'ālamīna: establishing his divine authority, Rabb (Lord, cf. Hebrew rav "master") of 'ālamīn (all creation, cf. Hebrew 'ōlām "world")].

ক্বালা ইয়া ক্বাওমি লায়সা বী সাফাহাতুন ওয়ালা কিন্নী রাসূলুন মির রাব্বিল 'আলামীন। (ক-ও-ল/ তিনি বললেন; ক-ও-ম/ হে আমার সম্প্রদায়; ল-য়-স/ আমার মধ্যে নেই; স-ফ-হ/ কোন নির্বুদ্ধিতা; ল-ক-ন + র-স-ল/ কিন্তু আমি একজন রাসূল (প্রেরিত), cf. সিরিয়াক 'রাসলা'; ম-ন + র-ব-ব + অ-ল-ম/ জগতসমূহের প্রতিপালকের পক্ষ থেকে, cf. হিব্রু 'রাভ' "প্রভু", 'ওলাম' "জগত")।

Tafsīr 7:67: The Prophetic Rebuttal Qurṭubī highlights Hūd's calm and dignified response. He doesn't trade insults but negates the charge (safāhah) and immediately re-centers the conversation on his divine mandate: he is a Rasūl (Messenger) from the Rabb al-'Ālamīn (Lord of the Worlds). This connects to 7:61 (Noah's identical rebuttal to the same accusation), 26:107 (Prophets affirming "I am to you a trustworthy messenger"), and 36:17 ("Our duty is only to convey the clear message"). This verse provided the Meccan Prophet ﷺ with the paradigm for responding to insults—not with anger, but with a patient restatement of the mission's divine origin. This mirrors Paul's defense in Acts 26:25 ("I am not out of my mind... but I speak words of truth and rationality").

Verse 7:68 – The Sincere Advisor 7:68a:

أُبَلِّغُكُمْ رِسَالَاتِ

I convey to you the messages (uballighukum risālāti, উবাল্লিগুকুম রিসালাতি; b-l-gh / ব-ল-গ – to reach, convey // uballighukum // [Cognate: none] ; r-s-l / র-স-ল – to send // risālāti // Cognate: Syriac: rāslā "messenger") 7:68b:

رَبِّي

of my Lord (rabbī, রাব্বী; r-b-b / র-ব-ব – lord // rabbī // Cognate: Hebrew: rav "master") 7:68c:

وَأَنَا لَكُمْ

and I am to you (wa-ana lakum, ওয়া আনা লাকুম; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; a-n-a / অ-ন-আ – I // ana // Cognate: Hebrew: 'anī "I" ; l-m / ল-ম – for // lakum // [Cognate: none]) 7:68d:

نَاصِحٌ أَمِينٌ

a trustworthy advisor. (nāṣiḥun amīnun, নাসিহুন আমীন; n-ṣ-ḥ / ন-স-হ – to advise sincerely // nāṣiḥun // [Cognate: none] ; a-m-n / অ-ম-ন – to be faithful, trustworthy // amīnun // Cognate: Hebrew: 'āmēn "truly, amen")

Linguistic Gloss: I convey to you the messages [uballighukum risālāti: from b-l-gh "to make reach" and r-s-l "to send"], of my Lord [rabbī], and I am to you [wa-ana lakum], a trustworthy advisor. [nāṣiḥun amīnun: Nāṣiḥ is one who gives pure, sincere advice (naṣīḥah); Amīn is one who is trustworthy (from a-m-n, cf. Hebrew 'āmēn "truly")].

উবাল্লিগুকুম রিসালাতি রাব্বী ওয়া আনা লাকুম নাসিহুন আমীন। (ব-ল-গ/ আমি পৌঁছে দেই; র-স-ল/ বার্তা; র-ব-ব/ আমার রবের; ও-আ + অ-ন-আ/ এবং আমি; ল-ম/ তোমাদের জন্য; ন-স-হ/ একজন বিশ্বস্ত; অ-ম-ন/ উপদেশদাতা, cf. হিব্রু 'আমেন' "সত্যি")।

Tafsīr 7:68: The Sincere Advisor Ṭabarī explains Hūd's clarification of his role: he is not inventing this, but merely "conveying" (uballighukum) the divine risālāt (messages). He emphasizes his dual character: nāṣiḥ (sincere advisor) and amīn (trustworthy). This counters their claims of foolishness and deceit. This connects to 7:79 (Ṣāliḥ: "I advised you sincerely"), 7:93 (Shu'ayb: "I advised you"), and 12:54 (Joseph described as amīn). The Prophet Muhammad ﷺ was famously known as al-Amīn (the Trustworthy) by the Quraysh before the revelation. The Prophet ﷺ himself summarized, "The religion is naṣīḥah (sincere advice)" (Ṣaḥīḥ Muslim). This verse emphasizes that the prophetic function is one of reliable transmission and benevolent concern, paralleling Micah 6:8 ("He has told you, O man, what is good...").

Verse 7:69 – The Reminder of Favor 7:69a:

أَوَعَجِبْتُمْ

"Do you then wonder (awa'ajibtum, আওয়া 'আজিবতুম; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; '-j-b / অ-জ-ব – to wonder // 'ajibtum // [Cognate: none]) 7:69b:

أَن جَاءَكُمْ ذِكْرٌ

that has come to you a reminder (an jā'akum dhikrun, আন্ জ্বা-আকুম যিকরুন; j-y-' / জ-য়-অ – to come // jā'akum // [Cognate: none] ; dh-k-r / য-ক-র – to remember // dhikrun // Cognate: Hebrew: zeker "remembrance") 7:69c:

مِّن رَّبِّكُمْ

from your Lord (min rabbikum, মির রাব্বিকুম; m-n / ম-ন – from // min // Cognate: Hebrew: min "from" ; r-b-b / র-ব-ব – lord // rabbikum // Cognate: Hebrew: rav "master") 7:69d:

عَلَىٰ رَجُلٍ مِّنكُمْ

through a man among you ('alā rajulin minkum, 'আলা রাজুলিম মিনকুম; r-j-l / র-জ-ল – man // rajulin // [Cognate: none]) 7:69e:

لِيُنذِرَكُمْ

to warn you? (li-yundhirakum, লিইউনযিরাকুম; n-dh-r / ন-য-র – to warn // yundhirakum // [Cognate: none]) 7:69f:

وَاذْكُرُوا إِذْ

And remember when (wadhkurū idh, ওয়াযকুরূ ইয; dh-k-r / য-ক-র – to remember // dhkurū // Cognate: Hebrew: zeker "remembrance") 7:69g:

جَعَلَكُمْ خُلَفَاءَ

He made you successors (ja'alakum khulafā'a, জ্বা'আলাকুম খুলাফা-আ; j-'-l / জ-অ-ল – to make // ja'alakum // [Cognate: none] ; kh-l-f / খ-ল-ফ – to succeed // khulafā'a // Cognate: Syriac: ḥlāp "instead of") 7:69h:

مِن بَعْدِ قَوْمِ

from after the people (min ba'di qawmi, মিম বা'দি ক্বাওমি; b-'-d / ব-অ-দ – after // ba'di // [Cognate: none] ; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people") 7:69i:

نُوحٍ

of Nūḥ (Noah) (nūḥin, নূহিন; n-w-ḥ / ন-ও-হ – Noah // nūḥin // Cognate: Hebrew: Nōaḥ "Noah") 7:69j:

وَزَادَكُمْ فِي الْخَلْقِ

and He increased you in creation (wa-zādakum fī l-khalqi, ওয়া জাদাকুম ফিল খালক্বি; z-y-d / জ-য়-দ – to increase // zādakum // [Cognate: none] ; kh-l-q / খ-ল-ক – to create // khalqi // [Cognate: none]) 7:69k:

بَسْطَةً

(in) stature/expanse (basṭatan, বাসত্বাতান; b-s-ṭ / ব-স-ত – to spread, expand // basṭatan // Cognate: Hebrew: pāsaṭ "to spread out") 7:69l:

فَاذْكُرُوا آلَاءَ

So remember the bounties (fadhkurū ālā'a, ফাযকুরূ আ-লা-আ; dh-k-r / য-ক-র – to remember // dhkurū // Cognate: Hebrew: zeker "remembrance" ; a-l-w / অ-ল-ও – favor, bounty // ālā'a // [Cognate: none]) 7:69m:

اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ

of Allah, that perhaps you may succeed." (Allāhi la'allakum tufliḥūna, আল্লাহি লা'আল্লাকুম তুফলিহূন; l-'-l / ল-অ-ল – perhaps // la'allakum // [Cognate: none] ; f-l-ḥ / ফ-ল-হ – to prosper, succeed // tufliḥūna // [Cognate: none])

Linguistic Gloss: "Do you then wonder ['a-wa-'ajibtum: a rebuke of their surprise], that has come to you a reminder [dhikrun: a message, from dh-k-r "to remember," cf. Hebrew zeker], from your Lord, through a man among you [rajulin minkum: emphasizing he is one of them], to warn you? [li-yundhirakum]. And remember when [wadhkurū idh] He made you successors [khulafā'a: from kh-l-f, "those who come after"], from after the people of Nūḥ (Noah) [min ba'di qawmi nūḥin], and He increased you in creation (in) stature/expanse [zādakum fī l-khalqi basṭatan: basṭah (from b-s-ṭ "to spread," cf. Hebrew pāsaṭ) implies great physical size and power], So remember the bounties [fadhkurū ālā'a: ālā' means divine favors], of Allah, that perhaps you may succeed." [la'allakum tufliḥūna: from f-l-ḥ "to prosper"].

আওয়া 'আজিবতুম আন্ জ্বা-আকুম যিকরুম মির রাব্বিকুম 'আলা রাজুলিম মিনকুম লিইউনযিরাকুম। ওয়াযকুরূ ইয জ্বা'আলাকুম খুলাফা-আ মিম বা'দি ক্বাওমি নূহিওঁ ওয়া জাদাকুম ফিল খালক্বি বাসত্বাহ। ফাযকুরূ আ-লা-আল্লাহি লা'আল্লাকুম তুফলিহূন। (অ-জ-ব/ তোমরা কি আশ্চর্য হচ্ছ; জ-য়-অ + য-ক-র/ যে তোমাদের কাছে এসেছে এক 'যিকর' (স্মারক), cf. হিব্রু 'যাকের'; র-ব-ব/ তোমাদের রবের পক্ষ থেকে; র-জ-ল/ তোমাদেরই এক ব্যক্তির মাধ্যমে; ন-য-র/ তোমাদের সতর্ক করতে?। য-ক-র/ এবং স্মরণ কর; জ-অ-ল + খ-ল-ফ/ তিনি তোমাদের বানিয়েছেন 'খলীফা' (স্থলাভিষিক্ত), cf. সিরিয়াক 'হলাফ'; ব-অ-দ + ক-ও-ম + ন-ও-হ/ নূহের কওমের পরে; জ-য়-দ + খ-ল-ক + ব-স-ত/ এবং তোমাদের বৃদ্ধি করেছেন সৃষ্টিতে (দৈহিক) 'বিস্তৃতি' (বিশাল আকৃতি), cf. হিব্রু 'পাসাত' "ছড়িয়ে দেওয়া"; য-ক-র + অ-ল-ও/ সুতরাং স্মরণ কর আল্লাহর 'আলা' (অনুগ্রহ); ল-অ-ল + ফ-ল-হ/ যাতে তোমরা 'সফল' হতে পার।)

Tafsīr 7:69: The Reminder of Favor Ibn Kathīr notes Hūd shifts to targhīb (inducement) and tarhīb (warning). He reminds them of their lineage as khulafā' (successors) to Noah's generation and their unique blessing of basṭah (vast stature and strength). This power was their specific gift and test. This connects to 89:6-8 (mentioning 'Ad's "Iram of the Pillars"), 41:15 ('Ad's statement of arrogance: "Who is stronger than us?"), and 2:30 (the general concept of humanity as khalīfah). This Meccan verse warned the powerful Quraysh not to let their lineage and wealth (their basṭah) make them arrogant, as it did 'Ad. This mirrors the warning in Deuteronomy 8:17 against saying "My power and the might of my hand have produced this wealth for me."

Verse 7:70 – The Ancestral Argument 7:70a:

قَالُوا أَجِئْتَنَا

They said, "Have you come to us (qālū a-ji'tanā, ক্বালূ আজি'তানা; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice" ; j-y-' / জ-য়-অ – to come // ji'tanā // [Cognate: none]) 7:70b:

لِنَعْبُدَ اللَّهَ

that we should worship Allah (li-na'buda llāha, লিনা'বুদাল্লাহা; '-b-d / অ-ব-দ – to worship // na'buda // Cognate: Hebrew: 'āvad "to serve" ; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God") 7:70c:

وَحْدَهُ

Alone (waḥdahu, ওয়াহদাহূ; w-ḥ-d / ও-হ-দ – one // waḥdahu // Cognate: Hebrew: 'eḥād "one") 7:70d:

وَنَذَرَ مَا كَانَ

and we leave what was (wa-nadhara mā kāna, ওয়া নাযারা মা কানা; w-dh-r / ও-য-র – to leave // nadhara // [Cognate: none] ; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be established") 7:70e:

يَعْبُدُ آبَاؤُنَا

worshipped (by) our fathers? (ya'budu ābā'unā, ইয়া'বুদু আ-বা-উনা; '-b-d / অ-ব-দ – to worship // ya'budu // Cognate: Hebrew: 'āvad "to serve" ; a-b-w / অ-ব-ও – father // ābā'unā // Cognate: Hebrew: 'āv "father") 7:70f:

فَأْتِنَا بِمَا

Then bring upon us that (fa'tinā bi-mā, ফা'তিনা বিমা; a-t-y / অ-ত-য় – to come, bring // 'tinā // [Cognate: none]) 7:70g:

تَعِدُنَا

which you promise us (ta'idunā, তা'ইদুনা; w-'-d / ও-অ-দ – to promise // ta'idunā // [Cognate: none]) 7:70h:

إِن كُنتَ

if you are (in kunta, ইন কুন্তা; k-w-n / ক-ও-ন – to be // kunta // Cognate: Hebrew: kūn "to be established") 7:70i:

مِنَ الصَّادِقِينَ

among the truthful." (mina ṣ-ṣādiqīna, মিনাস সাদিক্বীন; ṣ-d-q / স-দ-ক – to be true // ṣādiqīna // Cognate: Hebrew: tzedeq "righteousness")

Linguistic Gloss: They said, "Have you come to us [qālū a-ji'tanā], that we should worship Allah Alone [li-na'buda llāha waḥdahu: waḥdahu (from w-ḥ-d "one," cf. Hebrew 'eḥād) was the core point of rejection], and we leave what was [wa-nadhara mā kāna] worshipped (by) our fathers? [ya'budu ābā'unā: the argument from taqlīd (blind following) of ancestors, cf. Hebrew 'āv "father"]. Then bring upon us that [fa'tinā bi-mā] which you promise us [ta'idunā: wa'd (promise) here means the threatened punishment], if you are among the truthful." [mina ṣ-ṣādiqīna: from ṣ-d-q "truth," cf. Hebrew tzedeq "righteousness"].

ক্বালূ আজি'তানা লিনা'বুদাল্লাহা ওয়াহদাহূ ওয়া নাযারা মা কানা ইয়া'বুদু আ-বা-উনা। ফা'তিনা বিমা তা'ইদুনা ইন কুন্তা মিনাস সাদিক্বীন। (ক-ও-ল/ তারা বললো; জ-য়-অ/ তুমি কি আমাদের কাছে এসেছ; অ-ব-দ + অ-ল-হ + ও-হ-দ/ যেন আমরা 'ইবাদত' করি 'এক' আল্লাহর, cf. হিব্রু 'এখাদ' "এক"; ও-য-র/ এবং আমরা ছেড়ে দেই; ক-ও-ন + অ-ব-দ + অ-ব-ও/ যা 'ইবাদত' করতো আমাদের 'পিতৃপুরুষগণ'? cf. হিব্রু 'আভ' "পিতা"; অ-ত-য় + ও-অ-দ/ তাহলে নিয়ে আসো যা 'প্রতিজ্ঞা' (শাস্তি) করছ; ক-ও-ন + স-দ-ক/ যদি তুমি 'সত্যবাদী' হও, cf. হিব্রু 'তেযদেক' "ন্যায়পরায়ণতা")।

Tafsīr 7:70: The Ancestral Argument The 'Ad reject Tawḥīd (waḥdahu "Alone") explicitly because it conflicts with the traditions of their ābā' (fathers). As noted by al-Rāzī, this is the primary argument of taqlīd (blind imitation) against revelation. They then challenge Hūd, mockingly demanding the punishment ('adhāb) he promised (ta'idunā). This connects to 2:170 ("We will follow what we found our fathers doing"), 5:104, and 43:23 (the recurring excuse of ancestral tradition). This verse directly armed the Prophet ﷺ against the Quraysh, who used the exact same argument (worshipping what their fathers worshipped) to reject his call. This parallels Jeremiah 44:17, where the remnant of Judah vows to worship the "Queen of Heaven" precisely because "we and our fathers... did so."

Verse 7:71 – The Guaranteed Punishment 7:71a:

قَالَ قَدْ وَقَعَ

He said, "Has already fallen (qāla qad waqa'a, ক্বালা ক্বাদ ওয়াক্বা'আ; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; w-q-' / ও-ক-অ – to fall, occur // waqa'a // [Cognate: none]) 7:71b:

عَلَيْكُم مِّن رَّبِّكُمْ

upon you from your Lord ('alaykum min rabbikum, 'আলাইকুম মির রাব্বিকুম; r-b-b / র-ব-ব – lord // rabbikum // Cognate: Hebrew: rav "master") 7:71c:

رِجْسٌ وَغَضَبٌ

filth and wrath. (rijsun wa-ghaḍabun, রিযসুন ওয়া গাদাবুন; r-j-s / র-জ-স – filth, abomination // rijsun // [Cognate: none] ; gh-ḍ-b / গ-দ-ব – wrath // ghaḍabun // [Cognate: none]) 7:71d:

أَتُجَادِلُونَنِي

Do you dispute with me (a-tujādilūnanī, আতুজ্বadilূনানী; j-d-l / জ-দ-ল – to dispute // tujādilūnanī // [Cognate: none]) 7:71e:

فِي أَسْمَاءٍ

about names (fī asmā'in, ফী আসমা-ইন; s-m-w / স-ম-ও – name // asmā'in // Cognate: Hebrew: shēm "name") 7:71f:

سَمَّيْتُمُوهَا

you have named them (sammaytumūhā, সাম্মায়তুমূহা; s-m-w / স-ম-ও – name // sammaytumūhā // Cognate: Hebrew: shēm "name") 7:71g:

أَنتُمْ وَآبَاؤُكُم

you and your fathers (antum wa-ābā'ukum, আনতুম ওয়া আ-বা-উকুম; a-n-t / অ-ন-ত – you // antum // Cognate: Hebrew: 'attem "you (pl.)" ; a-b-w / অ-ব-ও – father // ābā'ukum // Cognate: Hebrew: 'āv "father") 7:71h:

مَّا نَزَّلَ اللَّهُ

not has Allah sent down (mā nazzala llāhu, মা নাযযালাল্লাহু; n-z-l / ন-য-ল – to send down // nazzala // [Cognate: none]) 7:71i:

بِهَا مِن سُلْطَانٍ

for them any authority? (bihā min sulṭānin, বিহা মিন সুলত্বানিন; s-l-ṭ / স-ল-ত – power, authority // sulṭānin // Cognate: Syriac: shulṭānā "power, ruler") 7:71j:

فَانتَظِرُوا

Then wait; (fa-ntaẓirū, ফানতাযিরূ; n-ẓ-r / ন-জ-র – to wait // ntaẓirū // [Cognate: none]) 7:71k:

إِنِّي مَعَكُم

indeed I am with you (innī ma'akum, ইন্নী মা'আকুম; m-' / ম-অ – with // ma'akum // [Cognate: none]) 7:71l:

مِّنَ الْمُنتَظِرِينَ

among those who wait." (mina l-muntaẓirīna, মিনাল মুনতাযিরীন; n-ẓ-r / ন-জ-র – to wait // muntaẓirīna // [Cognate: none])

Linguistic Gloss: He said, "Has already fallen [qad waqa'a: qad + past tense implies certainty, "it is already decreed"], upon you from your Lord filth and wrath. [rijsun wa-ghaḍabun: rijs is defilement/punishment, ghaḍab is divine anger]. Do you dispute with me [a-tujādilūnanī: from j-d-l "to argue"] about names [fī asmā'in: from s-m-w, cf. Hebrew shēm] you have named them [sammaytumūhā] you and your fathers [antum wa-ābā'ukum], not has Allah sent down [mā nazzala llāhu] for them any authority? [min sulṭānin: sulṭān is a "warrant" or "proof," cf. Syriac shulṭānā "power"]. Then wait; [fa-ntaẓirū] indeed I am with you among those who wait." [innī ma'akum mina l-muntaẓirīna: Hūd accepts their challenge].

ক্বালা ক্বাদ ওয়াক্বা'আ 'আলাইকুম মির রাব্বিকum রিযসুন ওয়া গাদাব। আতুজ্বadilূনানী ফী আসমা-ইন সাম্মায়তুমূহা আনতুম ওয়া আ-বা-উকুম মা নাযযালাল্লাহু বিহা মিন সুলত্বান। ফানতাযিরূ ইন্নী মা'আকুম মিনাল মুনতাযিরীন। (ক-ও-ল/ তিনি বললেন; ও-ক-অ/ "অবশ্যই পতিত হয়েছে"; র-ব-ব/ তোমাদের রবের পক্ষ থেকে; র-জ-স + গ-দ-ব/ 'অপবিত্রতা' (শাস্তি) ও 'গজব'। জ-দ-ল/ তোমরা কি আমার সাথে 'বিতর্ক' করছ; স-ম-ও/ এমন 'নাম' নিয়ে, cf. হিব্রু 'শেম'; স-ম-ও + অ-ন-ত + অ-ব-ও/ যে নাম তোমরা ও তোমাদের পিতৃপুরুষেরা রেখেছ; ন-য-ল + স-ল-ত/ যার পক্ষে আল্লাহ কোন 'সুলতান' (প্রমাণ) নাযিল করেননি? cf. সিরিয়াক 'শুলতানা' "ক্ষমতা"; ন-জ-র/ সুতরাং 'অপেক্ষা' কর; ন-জ-র/ আমিও তোমাদের সাথে 'অপেক্ষাকারীদের' অন্তর্ভুক্ত।)

Tafsīr 7:71: The Guaranteed Punishment Hūd's response shifts: the time for debate is over. He states that rijs (filth/plague) and ghaḍab (wrath) "have already fallen" (qad waqa'a), signifying the punishment is now irrevocable. He dismisses their idols as mere asmā' (names) with no divine sulṭān (authority), a point heavily emphasized by Ṭabarī. This connects to 12:40 ("You worship not... except names"), 53:23 (Idols are "only names"), and 10:102 ("Then wait, I am with you..."). Hūd accepts their challenge to "wait" (fantaẓirū), turning the taunt back on them. This parallels Psalm 115:4-8, which dismisses idols as "the work of human hands" that "have mouths, but do not speak."

Verse 7:72 – The Deliverance and Destruction 7:72a:

فَأَنجَيْنَاهُ

So We saved him (fa-anjaymāhu, ফাআনজ্বaynāহু; n-j-w / ন-জ-ও – to save, rescue // anjaynāhu // [Cognate: none]) 7:72b:

وَالَّذِينَ مَعَهُ

and those with him (walladhīna ma'ahu, ওয়াল্লাযীনা মা'আহূ; m-' / ম-অ – with // ma'ahu // [Cognate: none]) 7:72c:

بِرَحْمَةٍ مِّنَّا

by a Mercy from Us (bi-raḥmatin minnā, বিরাহমাতিম মিন্না; r-ḥ-m / র-হ-ম – mercy // raḥmatin // Cognate: Hebrew: raḥamīm "compassion") 7:72d:

وَقَطَعْنَا دَابِرَ

and We cut off the remnant (wa-qaṭa'nā dābira, ওয়া ক্বাত্বা'না দাবিরা; q-ṭ-' / ক-ত-অ – to cut // qaṭa'nā // Cognate: Hebrew: qāṭa' "to cut off" ; d-b-r / দ-ব-র – back, end // dābira // Cognate: Hebrew: dāvar "word, matter" [semantic shift to 'end']) 7:72e:

الَّذِينَ كَذَّبُوا

of those who denied (lladhīna kadhdhabū, ল্লাযীনা কাযযাবূ; k-dh-b / ক-য-ব – to lie, deny // kadhdhabū // [Cognate: none]) 7:72f:

بِآيَاتِنَا

Our Signs (bi-āyātinā, বিআ-য়াতিনা; a-y-y / অ-য়-য় – sign // āyātinā // Cognate: Syriac: 'āthā "sign") 7:72g:

وَمَا كَانُوا مُؤْمِنِينَ

and they were not believers. (wa-mā kānū mu'minīna, ওয়া মা কানূ মু'মিনীন; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be established" ; a-m-n / অ-ম-ন – to believe // mu'minīna // Cognate: Hebrew: 'āmēn "truly")

Linguistic Gloss: So We saved him [fa-anjaymāhu: from n-j-w "to rescue"], and those with him by a Mercy from Us [bi-raḥmatin minnā: from r-ḥ-m, cf. Hebrew raḥamīm], and We cut off the remnant [wa-qaṭa'nā dābira: qaṭa'nā (from q-ṭ-' "to cut," cf. Hebrew qāṭa') dābira (the "root" or "last part")], of those who denied [kadhdhabū: "belied"] Our Signs [bi-āyātinā: from a-y-y, "signs," cf. Syriac 'āthā], and they were not believers. [wa-mā kānū mu'minīna: from a-m-n "to believe," cf. Hebrew 'āmēn].

ফাআনজ্বaynāহু ওয়াল্লাযীনা মা'আহূ বিরাহমাতিম মিন্না ওয়া ক্বাত্বা'না দাবিরাল্লাযীনা কাযযাবূ বিআ-য়াতিনা ওয়া মা কানূ মু'মিনীন। (ন-জ-ও/ অতঃপর আমি তাকে 'নাজাত' (রক্ষা) দিলাম; ম-অ/ এবং তার 'সাথে' যারা ছিল; র-হ-ম/ আমার 'রহমত' দ্বারা, cf. হিব্রু 'রাখামীম'; ক-ত-অ + দ-ব-র/ এবং আমি 'কর্তন' করলাম 'মূল' (শেষ চিহ্ন), cf. হিব্রু 'কাতা'; ক-য-ব/ যারা 'মিথ্যা' প্রতিপন্ন করেছিল; অ-য়-য়/ আমার 'আয়াত' (নিদর্শন), cf. সিরিয়াক 'আথা'; ক-ও-ন + অ-ম-ন/ এবং তারা 'মুমিন' (বিশ্বাসী) ছিল না, cf. হিব্রু 'আমেন'।)

Tafsīr 7:72: The Deliverance and Destruction This verse concludes the narrative with the inevitable sunnah (way) of Allah. The deliverance (anjā) of Hūd and the believers is an act of pure Raḥmah (Mercy). The destruction is total: "We cut off the remnant" (qaṭa'nā dābira), meaning extirpation, as emphasized by Ibn Kathīr. This connects to 11:58 (Hūd's salvation), 11:66 (Ṣāliḥ's salvation), 10:103 ("We save Our messengers and those who believe"), and 69:6-8 (describing the "furious wind" that destroyed 'Ad). The Prophet ﷺ said, "I was given victory by the Saba (east wind), and the people of 'Ad were destroyed by the Dabur (west wind)" (Ṣaḥīḥ al-Bukhārī). This Meccan verse was a promise of ultimate victory for the Prophet ﷺ and his followers. This mirrors the biblical pattern of selective salvation, such as Noah from the Flood (Genesis 7:23) and Lot from Sodom (Genesis 19:16).

Verse 11:50 – The Charge of Forgery 11:50a:

وَإِلَىٰ عَادٍ

أَخَاهُمْ هُودًا

قَالَ يَا قَوْمِ

اعْبُدُوا اللَّهَ

مَا لَكُم مِّنْ إِلَٰهٍ

غَيْرُهُ

other than Him. (ghayruhu, গায়রুহূ; gh-y-r / গ-য়-র – other than // ghayruhu // [Cognate: none]) 11:50g:

إِنْ أَنتُمْ إِلَّا

You are not but (in antum illā, ইন আনতুম ইল্লা; i-n / ই-ন – not // in // [Cognate: none] ; a-n-t / অ-ন-ত – you // antum // Cognate: Hebrew: 'attem "you (pl.)") 11:50h:

مُفْتَرُونَ

inventors (of lies). (muftarūna, মুফতারূন; f-r-y / ফ-র-য় – to invent, forge // muftarūna // [Cognate: none])

Linguistic Gloss: And to 'Ad, their brother Hūd. He said, "O my people, worship Allah; not for you is any deity other than Him. [Identical to 7:65a-f]. You are not but [in antum illā: in...illā is a construction for "nothing but"], inventors (of lies). [muftarūna: from f-r-y, "to fabricate," accusing them of inventing their gods, not the other way around].

ওয়া ইলা 'আদিন আখাহুম হূদা। ক্বালা ইয়া ক্বাওমি'বুদুল্লাহা মা লাকুম মিন ইলাহিন গায়রুহ। ইন আনতুম ইল্লা মুফতারূন। (অ-দ/ 'আদ জাতির প্রতি; অ-খ-ও/ তাদের ভাই; হ-ও-দ/ হূদকে; ক-ও-ল/ তিনি বললেন; ক-ও-ম/ হে আমার সম্প্রদায়; অ-ব-দ + অ-ল-হ/ আল্লাহর ইবাদত কর; ম-আ + ল-ম + অ-ল-হ + গ-য়-র/ তিনি ব্যতীত তোমাদের কোন ইলাহ নাই; ই-ন + অ-ন-ত/ তোমরা নও; ফ-র-য়/ 'মিথ্যা উদ্ভাবনকারী' (মুফতার) ব্যতীত।)

Tafsīr 11:50: The Charge of Forgery This verse in Sūrah Hūd restates the core call (parallel to 7:65) but adds a crucial dimension: in antum illā muftarūn ("You are nothing but inventors"). Ṭabarī and Qurṭubī clarify this means Hūd is accusing them of iftirā' (forgery) for inventing gods and fabricating justifications for their shirk (polytheism). This connects to 11:13 (the Quraysh accuse the Prophet ﷺ of iftirā'), 46:8 (the same accusation), and 10:38. This Meccan verse reframed the debate: the polytheists, not the Prophet ﷺ, were the true "inventors" of falsehoods, a sharp polemical counter-argument. This parallels the critique in Isaiah 44:17, where the idolater "bows down to it and worships it; he prays to it and says, 'Deliver me, for you are my god!'"

Verse 11:51 – The Disinterested Motive 11:51a:

يَا قَوْمِ

O my people (yā qawmi, ইয়া ক্বাওমি; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people") 11:51b:

لَا أَسْأَلُكُمْ

I do not ask you (lā as'alukum, লা আসআলুকুম; l-ā / ল-আ – not // lā // [Cognate: none] ; s-'-l / স-অ-ল – to ask // as'alukum // Cognate: Hebrew: shā'al "to ask") 11:51c:

عَلَيْهِ أَجْرًا

for it (any) wage. ('alayhi ajran, 'আলাইহি আজরান; '-j-r / অ-জ-র – reward, wage // ajran // Cognate: Akkadian: agru "hireling") 11:51d:

إِنْ أَجْرِيَ

Not (is) my wage (in ajriya, ইন আজরিয়া; i-n / ই-ন – not // in // [Cognate: none] ; '-j-r / অ-জ-র – reward // ajriya // Cognate: Akkadian: agru "hireling") 11:51e:

إِلَّا عَلَى الَّذِي

except upon the One Who (illā 'alā lladhī, ইল্লা 'আলাল্লাযী; dh-y / য-য় – who // lladhī // [Cognate: none]) 11:51f:

فَطَرَنِي

created me. (faṭaranī, ফাত্বারানী; f-ṭ-r / ফ-ত-র – to split, originate // faṭaranī // [Cognate: none]) 11:51g:

أَفَلَا تَعْقِلُونَ

Will you not then use reason?" (afalā ta'qilūna, আফালা তা'ক্বিলূন; '-q-l / অ-ক-ল – to reason, understand // ta'qilūna // Cognate: Hebrew: śākal "to understand")

Linguistic Gloss: O my people [yā qawmi], I do not ask you [lā as'alukum: from s-'-l, cf. Hebrew shā'al "to ask"] for it (any) wage. ['alayhi ajran: ajr is compensation, cf. Akkadian agru]. Not (is) my wage [in ajriya] except upon the One Who [illā 'alā lladhī] created me. [faṭaranī: from f-ṭ-r "to cleave" or "originate"]. Will you not then use reason?" [afalā ta'qilūna: from '-q-l "to bind," hence "to reason/understand," cf. Hebrew śākal].

ইয়া ক্বাওমি লা আসআলুকুম 'আলাইহি আজরা। ইন আজরিয়া ইল্লা 'আলাল্লাযী ফাত্বারানী। আফালা তা'ক্বিলূন। (ক-ও-ম/ হে আমার সম্প্রদায়; ল-আ + স-অ-ল/ আমি তোমাদের কাছে চাই না, cf. হিব্রু 'শা'আল'; অ-জ-র/ এর জন্য কোন 'আজর' (প্রতিদান), cf. আক্কাডিয়ান 'আগরু' "ভাড়াটে"; ই-ন + অ-জ-র/ আমার প্রতিদান নয়; ফ-ত-র/ 'সৃষ্টিকর্তা' (যিনি আমাকে সৃষ্টি করেছেন) ব্যতীত; অ-ক-ল/ তোমরা কি 'আকল' (বিবেক) খাটাবেনা? cf. হিব্রু 'সাকাল' "বোঝা")।

Tafsīr 11:51: The Disinterested Motive Hūd explicitly states the "Prophetic Precondition" (as per Ibn Kathīr): "I ask of you no ajr (wage)." This statement, common to all prophets in the Qur'ān, establishes the purity of his motive. His reward (ajr) is only from his Faṭir (Originator). This distinguishes him from soothsayers or poets who seek personal gain. This connects to 26:109 (Noah), 26:127 (Hūd, repeated), 26:145 (Ṣāliḥ), and 36:21 ("Follow those who ask no reward"). Revealed in Mecca, this preempted any claim by the Quraysh that the Prophet Muhammad ﷺ was motivated by wealth or status. This parallels the stance of Paul in 1 Corinthians 9:18, who preached the gospel "free of charge" to establish its sincerity.

Verse 7:65 – The Mission to 'Ad

7:65a:

وَإِلَىٰ عَادٍ

And to 'Ad (wa-ilā 'ādin, ওয়া ইলা 'আদিন; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; a-l-y / অ-ল-য় – to // ilā // Cognate: Hebrew: 'el "to" ; '-d / অ-দ – 'Ad (proper name) // 'ādin // [Cognate: none])

7:65b:

أَخَاهُمْ هُودًا

their brother Hūd (akhāhum hūdan, আখাহুম হূদান; a-kh-w / অ-খ-ও – brother // akhā // Cognate: Hebrew: 'ākh "brother" ; h-w-d / হ-ও-দ – Hūd (proper name) // hūdan // [Cognate: none])

7:65c:

قَالَ يَا قَوْمِ

He said, "O my people (qāla yā qawmi, ক্বালা ইয়া ক্বাওমি; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; q-w-m / ক-ও-ম – people, nation // qawm // Cognate: Hebrew: 'am "people" [qūm "to rise"])

7:65d:

اعْبُدُوا اللَّهَ

worship Allah (i'budū llāha, ই'বুদুল্লাহা; '-b-d / অ-ব-দ – to worship, serve // i'budū // Cognate: Hebrew: 'āvad "to serve" ; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God")

7:65e:

مَا لَكُم مِّنْ إِلَٰهٍ

not for you is any deity (mā lakum min ilāhin, মা লাকুম মিন ইলাহিন; m-ā / ম-আ – not // mā // [Cognate: none] ; l-m / ল-ম – for // lakum // [Cognate: none] ; a-l-h / অ-ল-হ – deity // ilāh // Cognate: Hebrew: 'elōah "god")

7:65f:

غَيْرُهُ أَفَلَا تَتَّقُونَ

Linguistic Gloss:

And to 'Ad [wa-ilā 'ādin: 'Ad is the name of the tribe], their brother Hūd [akhāhum: "brother" signifying shared lineage], He said, "O my people [yā qawmi: vocative call], worship Allah [i'budū: imperative from '-b-d "to serve," cf. Hebrew 'āvad "to serve"], not for you is any deity [mā lakum min ilāhin: "you have no god," 'ilāh cf. Hebrew 'elōah], other than Him? [ghayruhu] Will you not then fear (Him)?" [afalā tattaqūna: from w-q-y "to guard oneself," hence "to be pious/fearful"].

ওয়া ইলা 'আদিন আখাহুম হূদা। ক্বালা ইয়া ক্বাওমি'বুদুল্লাহা মা লাকুম মিন ইলাহিন গায়রুহ। আফালা তাত্তাক্বূন।

(ও-আ/ এবং; অ-ল-য়/ প্রতি; অ-দ/ 'আদ জাতি; অ-খ-ও/ তাদের ভাই, cf. হিব্রু 'আখ'; হ-ও-দ/ হূদ; ক-ও-ল/ তিনি বললেন; ক-ও-ম/ হে আমার সম্প্রদায়; অ-ব-দ/ ইবাদত কর, cf. হিব্রু 'আভাদ' "সেবা করা"; অ-ল-হ/ আল্লাহর; ম-আ/ নাই; ল-ম/ তোমাদের জন্য; অ-ল-হ/ কোন ইলাহ/উপাস্য; গ-য়-র/ তিনি ব্যতীত; ও-ক-য়/ তোমরা কি ভয় করবে না/তাকওয়া অবলম্বন করবে না?)

Tafsīr 7:65: The Mission of Hūd

Classical exegetes (Ṭabarī, Kathīr) establish that 'Ad were a powerful, post-Flood civilization, successors to Noah's people, who fell into idolatry. Hūd, their kinsman, was sent to call them to Tawḥīd (monotheism). This verse encapsulates the core prophetic mission. This connects to 11:50 (an almost identical call), 46:21 (Hūd warning them at al-Aḥqāf), 26:124 (Hūd's call to taqwā), and 23:32 (the exact message sent to Thamūd). The Prophet ﷺ confirmed the sequential dispatch of prophets (Bukhārī). Revealed in Mecca, this verse reinforced the Prophet Muhammad's ﷺ own mission to his people, the Quraysh, highlighting the universal call to worship Allah alone. This parallels the foundational command in Exodus 20:3 ("You shall have no other gods before me") and Deuteronomy 6:4 (the Shema).

Verse 7:66 – The Elite's Rejection

7:66a:

قَالَ الْمَلَأُ

Said the chiefs (qāla l-mala'u, ক্বালাল মালাউ; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; m-l-' / ম-ল-অ – to fill // mala' // [Cognate: none])

7:66b:

الَّذِينَ كَفَرُوا

those who disbelieved (lladhīna kafarū, ল্লাযীনা কাফারূ; dh-y / য-য় – those who // lladhīna // [Cognate: none] ; k-f-r / ক-ফ-র – to cover, deny // kafarū // Cognate: Syriac: kpar "he denied")

7:66c:

مِن قَوْمِهِ

from his people (min qawmihi, মিন ক্বাওমিহী; m-n / ম-ন – from // min // Cognate: Hebrew: min "from" ; q-w-m / ক-ও-ম – people // qawmihi // Cognate: Hebrew: 'am "people")

7:66d:

إِنَّا لَنَرَاكَ

"Indeed, we surely see you (innā lanarāka, ইন্না লানারা-কা; i-n-n / ই-ন-ন – indeed // innā // [Cognate: none] ; r-'‑y / র-অ-য় – to see // narāka // Cognate: Hebrew: rā'āh "to see")

7:66e:

فِي سَفَاهَةٍ

in foolishness (fī safāhatin, ফী সাফাহাতিন; f-y / ফ-য় – in // fī // [Cognate: none] ; s-f-h / স-ফ-হ – to be foolish // safāhatin // [Cognate: none])

7:66f:

وَإِنَّا لَنَظُنُّكَ

and indeed, we surely think you (wa-innā lanaẓunnuka, ওয়া ইন্না লানাযুননুকা; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; ẓ-n-n / জ-ন-ন – to think, suspect // naẓunnuka // [Cognate: none])

7:66g:

مِنَ الْكَاذِبِينَ

(are) among the liars." (mina l-kādhibīna, মিনাল কাযিবীন; k-dh-b / ক-য-ব – to lie // kādhibīna // [Cognate: none])

Linguistic Gloss:

Said the chiefs [qāla l-mala'u: the mala' are the elite/assembly, 'filling' the seats of power], those who disbelieved [alladhīna kafarū: from k-f-r "to cover" truth, cf. Syriac kpar "he denied"], from his people [min qawmihi], "Indeed, we surely see you [innā lanarāka: emphatic "verily we see you"], in foolishness [fī safāhatin: "in" denotes being enveloped by it], and indeed, we surely think you [wa-innā lanaẓunnuka: ẓann is conjecture, less certain than "seeing"], (are) among the liars." [mina l-kādhibīna].

ক্বালাল মালাউ ল্লাযীনা কাফারূ মিন ক্বাওমিহী ইন্না লানারা-কা ফী সাফাহাতিন ওয়া ইন্না লানাযুননুকা মিনাল কাযিবীন।

(ক-ও-ল/ বললো; ম-ল-অ/ নেতৃবৃন্দ; য-য় + ক-ফ-র/ যারা অস্বীকার করেছিল (কাফের); ম-ন/ থেকে; ক-ও-ম/ তার সম্প্রদায়ের; ই-ন-ন + র-অ-য়/ নিশ্চয়ই আমরা তোমাকে দেখছি, cf. হিব্রু 'রা'আহ' "দেখা"; ফ-য় + স-ফ-হ/ নির্বুদ্ধিতার মধ্যে; ও-আ + ই-ন-ন + জ-ন-ন/ এবং নিশ্চয়ই আমরা তোমাকে মনে করি; ক-য-ব/ মিথ্যাবাদীদের অন্তর্ভুক্ত।)

Tafsīr 7:66: The Elite's Rejection

Ibn Kathīr notes the mala' (chiefs)—the arrogant elite—responded with ad hominem attacks, a common theme. They accuse Hūd of safāhah (foolishness) and being a kādhib (liar). This response avoids engaging the message by attacking the messenger. This connects to 23:24 (chiefs of Noah's time making similar accusations), 38:6 (the Quraysh chiefs walking away), and 71:7 (Noah's people's arrogance). Revealed in Mecca, this mirrored the exact accusations the Quraysh elite (like Abū Jahl) leveled against the Prophet Muhammad ﷺ. This pattern parallels 2 Kings 2:23 (children mocking the prophet Elisha) and Jeremiah 20:10 (Jeremiah reporting "Denounce him! Let us denounce him!").

Verse 7:67 – The Prophetic Rebuttal

7:67a:

قَالَ يَا قَوْمِ

He said, "O my people (qāla yā qawmi, ক্বালা ইয়া ক্বাওমি; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people")

7:67b:

لَيْسَ بِي سَفَاهَةٌ

there is no foolishness in me (laysa bī safāhatun, লায়সা বী সাফাহাতুন; l-y-s / ল-য়-স – is not // laysa // [Cognate: none] ; s-f-h / স-ফ-হ – to be foolish // safāhatun // [Cognate: none])

7:67c:

وَلَٰكِنِّي رَسُولٌ

but I am a Messenger (walākinnī rasūlun, ওয়ালা কিন্নী রাসূলুন; l-k-n / ল-ক-ন – but // walākinnī // [Cognate: none] ; r-s-l / র-স-ল – to send // rasūlun // Cognate: Syriac: rāslā "messenger")

7:67d:

مِّن رَّبِّ الْعَالَمِينَ

Linguistic Gloss:

He said, "O my people [qāla yā qawmi], there is no foolishness in me [laysa bī safāhatun: "is not in me," a direct denial], but I am a Messenger [walākinnī rasūlun: from r-s-l, one "sent," cf. Syriac rāslā], from the Lord of the worlds." [min rabbi l-'ālamīna: establishing his divine authority, Rabb (Lord, cf. Hebrew rav "master") of 'ālamīn (all creation, cf. Hebrew 'ōlām "world")].

ক্বালা ইয়া ক্বাওমি লায়সা বী সাফাহাতুন ওয়ালা কিন্নী রাসূলুন মির রাব্বিল 'আলামীন।

(ক-ও-ল/ তিনি বললেন; ক-ও-ম/ হে আমার সম্প্রদায়; ল-য়-স/ আমার মধ্যে নেই; স-ফ-হ/ কোন নির্বুদ্ধিতা; ল-ক-ন + র-স-ল/ কিন্তু আমি একজন রাসূল (প্রেরিত), cf. সিরিয়াক 'রাসলা'; ম-ন + র-ব-ব + অ-ল-ম/ জগতসমূহের প্রতিপালকের পক্ষ থেকে, cf. হিব্রু 'রাভ' "প্রভু", 'ওলাম' "জগত")।

Tafsīr 7:67: The Prophetic Rebuttal

Qurṭubī highlights Hūd's calm and dignified response. He doesn't trade insults but negates the charge (safāhah) and immediately re-centers the conversation on his divine mandate: he is a Rasūl (Messenger) from the Rabb al-'Ālamīn (Lord of the Worlds). This connects to 7:61 (Noah's identical rebuttal to the same accusation), 26:107 (Prophets affirming "I am to you a trustworthy messenger"), and 36:17 ("Our duty is only to convey the clear message"). This verse provided the Meccan Prophet ﷺ with the paradigm for responding to insults—not with anger, but with a patient restatement of the mission's divine origin. This mirrors Paul's defense in Acts 26:25 ("I am not out of my mind... but I speak words of truth and rationality").

Verse 7:68 – The Sincere Advisor

7:68a:

أُبَلِّغُكُمْ رِسَالَاتِ

I convey to you the messages (uballighukum risālāti, উবাল্লিগুকুম রিসালাতি; b-l-gh / ব-ল-গ – to reach, convey // uballighukum // [Cognate: none] ; r-s-l / র-স-ল – to send // risālāti // Cognate: Syriac: rāslā "messenger")

7:68b:

رَبِّي

of my Lord (rabbī, রাব্বী; r-b-b / র-ব-ব – lord // rabbī // Cognate: Hebrew: rav "master")

7:68c:

وَأَنَا لَكُمْ

and I am to you (wa-ana lakum, ওয়া আনা লাকুম; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; a-n-a / অ-ন-আ – I // ana // Cognate: Hebrew: 'anī "I" ; l-m / ল-ম – for // lakum // [Cognate: none])

7:68d:

نَاصِحٌ أَمِينٌ

Linguistic Gloss:

I convey to you the messages [uballighukum risālāti: from b-l-gh "to make reach" and r-s-l "to send"], of my Lord [rabbī], and I am to you [wa-ana lakum], a trustworthy advisor. [nāṣiḥun amīnun: Nāṣiḥ is one who gives pure, sincere advice (naṣīḥah); Amīn is one who is trustworthy (from a-m-n, cf. Hebrew 'āmēn "truly")].

উবাল্লিগুকুম রিসালাতি রাব্বী ওয়া আনা লাকুম নাসিহুন আমীন।

(ব-ল-গ/ আমি পৌঁছে দেই; র-স-ল/ বার্তা; র-ব-ব/ আমার রবের; ও-আ + অ-ন-আ/ এবং আমি; ল-ম/ তোমাদের জন্য; ন-স-হ/ একজন বিশ্বস্ত; অ-ম-ন/ উপদেশদাতা, cf. হিব্রু 'আমেন' "সত্যি")।

Tafsīr 7:68: The Sincere Advisor

Ṭabarī explains Hūd's clarification of his role: he is not inventing this, but merely "conveying" (uballighukum) the divine risālāt (messages). He emphasizes his dual character: nāṣiḥ (sincere advisor) and amīn (trustworthy). This counters their claims of foolishness and deceit. This connects to 7:79 (Ṣāliḥ: "I advised you sincerely"), 7:93 (Shu'ayb: "I advised you"), and 12:54 (Joseph described as amīn). The Prophet Muhammad ﷺ was famously known as al-Amīn (the Trustworthy) by the Quraysh before the revelation. The Prophet ﷺ himself summarized, "The religion is naṣīḥah (sincere advice)" (Ṣaḥīḥ Muslim). This verse emphasizes that the prophetic function is one of reliable transmission and benevolent concern, paralleling Micah 6:8 ("He has told you, O man, what is good...").

Verse 7:69 – The Reminder of Favor

7:69a:

أَوَعَجِبْتُمْ

"Do you then wonder (awa'ajibtum, আওয়া 'আজিবতুম; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; '-j-b / অ-জ-ব – to wonder // 'ajibtum // [Cognate: none])

7:69b:

أَن جَاءَكُمْ ذِكْرٌ

that has come to you a reminder (an jā'akum dhikrun, আন্ জ্বা-আকুম যিকরুন; j-y-' / জ-য়-অ – to come // jā'akum // [Cognate: none] ; dh-k-r / য-ক-র – to remember // dhikrun // Cognate: Hebrew: zeker "remembrance")

7:69c:

مِّن رَّبِّكُمْ

from your Lord (min rabbikum, মির রাব্বিকুম; m-n / ম-ন – from // min // Cognate: Hebrew: min "from" ; r-b-b / র-ব-ব – lord // rabbikum // Cognate: Hebrew: rav "master")

7:69d:

عَلَىٰ رَجُلٍ مِّنكُمْ

through a man among you ('alā rajulin minkum, 'আলা রাজুলিম মিনকুম; r-j-l / র-জ-ল – man // rajulin // [Cognate: none])

7:69e:

لِيُنذِرَكُمْ

to warn you? (li-yundhirakum, লিইউনযিরাকুম; n-dh-r / ন-য-র – to warn // yundhirakum // [Cognate: none])

7:69f:

وَاذْكُرُوا إِذْ

And remember when (wadhkurū idh, ওয়াযকুরূ ইয; dh-k-r / য-ক-র – to remember // dhkurū // Cognate: Hebrew: zeker "remembrance")

7:69g:

جَعَلَكُمْ خُلَفَاءَ

He made you successors (ja'alakum khulafā'a, জ্বা'আলাকুম খুলাফা-আ; j-'-l / জ-অ-ল – to make // ja'alakum // [Cognate: none] ; kh-l-f / খ-ল-ফ – to succeed // khulafā'a // Cognate: Syriac: ḥlāp "instead of")

7:69h:

مِن بَعْدِ قَوْمِ

from after the people (min ba'di qawmi, মিম বা'দি ক্বাওমি; b-'-d / ব-অ-দ – after // ba'di // [Cognate: none] ; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people")

7:69i:

نُوحٍ

of Nūḥ (Noah) (nūḥin, নূহিন; n-w-ḥ / ন-ও-হ – Noah // nūḥin // Cognate: Hebrew: Nōaḥ "Noah")

7:69j:

وَزَادَكُمْ فِي الْخَلْقِ

and He increased you in creation (wa-zādakum fī l-khalqi, ওয়া জাদাকুম ফিল খালক্বি; z-y-d / জ-য়-দ – to increase // zādakum // [Cognate: none] ; kh-l-q / খ-ল-ক – to create // khalqi // [Cognate: none])

7:69k:

بَسْطَةً

(in) stature/expanse (basṭatan, বাসত্বাতান; b-s-ṭ / ব-স-ত – to spread, expand // basṭatan // Cognate: Hebrew: pāsaṭ "to spread out")

7:69l:

فَاذْكُرُوا آلَاءَ

So remember the bounties (fadhkurū ālā'a, ফাযকুরূ আ-লা-আ; dh-k-r / য-ক-র – to remember // dhkurū // Cognate: Hebrew: zeker "remembrance" ; a-l-w / অ-ল-ও – favor, bounty // ālā'a // [Cognate: none])

7:69m:

اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ

Linguistic Gloss:

"Do you then wonder ['a-wa-'ajibtum: a rebuke of their surprise], that has come to you a reminder [dhikrun: a message, from dh-k-r "to remember," cf. Hebrew zeker], from your Lord, through a man among you [rajulin minkum: emphasizing he is one of them], to warn you? [li-yundhirakum]. And remember when [wadhkurū idh] He made you successors [khulafā'a: from kh-l-f, "those who come after"], from after the people of Nūḥ (Noah) [min ba'di qawmi nūḥin], and He increased you in creation (in) stature/expanse [zādakum fī l-khalqi basṭatan: basṭah (from b-s-ṭ "to spread," cf. Hebrew pāsaṭ) implies great physical size and power], So remember the bounties [fadhkurū ālā'a: ālā' means divine favors], of Allah, that perhaps you may succeed." [la'allakum tufliḥūna: from f-l-ḥ "to prosper"].

(অ-জ-ব/ তোমরা কি আশ্চর্য হচ্ছ; জ-য়-অ + য-ক-র/ যে তোমাদের কাছে এসেছে এক 'যিকর' (স্মারক), cf. হিব্রু 'যাকের'; র-ব-ব/ তোমাদের রবের পক্ষ থেকে; র-জ-ল/ তোমাদেরই এক ব্যক্তির মাধ্যমে; ন-য-র/ তোমাদের সতর্ক করতে?। য-ক-র/ এবং স্মরণ কর; জ-অ-ল + খ-ল-ফ/ তিনি তোমাদের বানিয়েছেন 'খলীফা' (স্থলাভিষিক্ত), cf. সিরিয়াক 'হলাফ'; ব-অ-দ + ক-ও-ম + ন-ও-হ/ নূহের কওমের পরে; জ-য়-দ + খ-ল-ক + ব-স-ত/ এবং তোমাদের বৃদ্ধি করেছেন সৃষ্টিতে (দৈহিক) 'বিস্তৃতি' (বিশাল আকৃতি), cf. হিব্রু 'পাসাত' "ছড়িয়ে দেওয়া"; য-ক-র + অ-ল-ও/ সুতরাং স্মরণ কর আল্লাহর 'আলা' (অনুগ্রহ); ল-অ-ল + ফ-ল-হ/ যাতে তোমরা 'সফল' হতে পার।)

Tafsīr 7:69: The Reminder of Favor

Ibn Kathīr notes Hūd shifts to targhīb (inducement) and tarhīb (warning). He reminds them of their lineage as khulafā' (successors) to Noah's generation and their unique blessing of basṭah (vast stature and strength). This power was their specific gift and test. This connects to 89:6-8 (mentioning 'Ad's "Iram of the Pillars"), 41:15 ('Ad's statement of arrogance: "Who is stronger than us?"), and 2:30 (the general concept of humanity as khalīfah). This Meccan verse warned the powerful Quraysh not to let their lineage and wealth (their basṭah) make them arrogant, as it did 'Ad. This mirrors the warning in Deuteronomy 8:17 against saying "My power and the might of my hand have produced this wealth for me."

Verse 7:70 – The Ancestral Argument

7:70a:

قَالُوا أَجِئْتَنَا

They said, "Have you come to us (qālū a-ji'tanā, ক্বালূ আজি'তানা; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice" ; j-y-' / জ-য়-অ – to come // ji'tanā // [Cognate: none])

7:70b:

لِنَعْبُدَ اللَّهَ

that we should worship Allah (li-na'buda llāha, লিনা'বুদাল্লাহা; '-b-d / অ-ব-দ – to worship // na'buda // Cognate: Hebrew: 'āvad "to serve" ; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God")

7:70c:

وَحْدَهُ

Alone (waḥdahu, ওয়াহদাহূ; w-ḥ-d / ও-হ-দ – one // waḥdahu // Cognate: Hebrew: 'eḥād "one")

7:70d:

وَنَذَرَ مَا كَانَ

and we leave what was (wa-nadhara mā kāna, ওয়া নাযারা মা কানা; w-dh-r / ও-য-র – to leave // nadhara // [Cognate: none] ; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be established")

7:70e:

يَعْبُدُ آبَاؤُنَا

worshipped (by) our fathers? (ya'budu ābā'unā, ইয়া'বুদু আ-বা-উনা; '-b-d / অ-ব-দ – to worship // ya'budu // Cognate: Hebrew: 'āvad "to serve" ; a-b-w / অ-ব-ও – father // ābā'unā // Cognate: Hebrew: 'āv "father")

7:70f:

فَأْتِنَا بِمَا

Then bring upon us that (fa'tinā bi-mā, ফা'তিনা বিমা; a-t-y / অ-ত-য় – to come, bring // 'tinā // [Cognate: none])

7:70g:

تَعِدُنَا

which you promise us (ta'idunā, তা'ইদুনা; w-'-d / ও-অ-দ – to promise // ta'idunā // [Cognate: none])

7:70h:

إِن كُنتَ

if you are (in kunta, ইন কুন্তা; k-w-n / ক-ও-ন – to be // kunta // Cognate: Hebrew: kūn "to be established")

7:70i:

مِنَ الصَّادِقِينَ

among the truthful." (mina ṣ-ṣādiqīna, মিনাস সাদিক্বীন; ṣ-d-q / স-দ-ক – to be true // ṣādiqīna // Cognate: Hebrew: tzedeq "righteousness")

Linguistic Gloss:

They said, "Have you come to us [qālū a-ji'tanā], that we should worship Allah Alone [li-na'buda llāha waḥdahu: waḥdahu (from w-ḥ-d "one," cf. Hebrew 'eḥād) was the core point of rejection], and we leave what was [wa-nadhara mā kāna] worshipped (by) our fathers? [ya'budu ābā'unā: the argument from taqlīd (blind following) of ancestors, cf. Hebrew 'āv "father"]. Then bring upon us that [fa'tinā bi-mā] which you promise us [ta'idunā: wa'd (promise) here means the threatened punishment], if you are among the truthful." [mina ṣ-ṣādiqīna: from ṣ-d-q "truth," cf. Hebrew tzedeq "righteousness"].

ক্বালূ আজি'তানা লিনা'বুদাল্লাহা ওয়াহদাহূ ওয়া নাযারা মা কানা ইয়া'বুদু আ-বা-উনা। ফা'তিনা বিমা তা'ইদুনা ইন কুন্তা মিনাস সাদিক্বীন।

(ক-ও-ল/ তারা বললো; জ-য়-অ/ তুমি কি আমাদের কাছে এসেছ; অ-ব-দ + অ-ল-হ + ও-হ-দ/ যেন আমরা 'ইবাদত' করি 'এক' আল্লাহর, cf. হিব্রু 'এখাদ' "এক"; ও-য-র/ এবং আমরা ছেড়ে দেই; ক-ও-ন + অ-ব-দ + অ-ব-ও/ যা 'ইবাদত' করতো আমাদের 'পিতৃপুরুষগণ'? cf. হিব্রু 'আভ' "পিতা"; অ-ত-য় + ও-অ-দ/ তাহলে নিয়ে আসো যা 'প্রতিজ্ঞা' (শাস্তি) করছ; ক-ও-ন + স-দ-ক/ যদি তুমি 'সত্যবাদী' হও, cf. হিব্রু 'তেযদেক' "ন্যায়পরায়ণতা")।

Tafsīr 7:70: The Ancestral Argument

The 'Ad reject Tawḥīd (waḥdahu "Alone") explicitly because it conflicts with the traditions of their ābā' (fathers). As noted by al-Rāzī, this is the primary argument of taqlīd (blind imitation) against revelation. They then challenge Hūd, mockingly demanding the punishment ('adhāb) he promised (ta'idunā). This connects to 2:170 ("We will follow what we found our fathers doing"), 5:104, and 43:23 (the recurring excuse of ancestral tradition). This verse directly armed the Prophet ﷺ against the Quraysh, who used the exact same argument (worshipping what their fathers worshipped) to reject his call. This parallels Jeremiah 44:17, where the remnant of Judah vows to worship the "Queen of Heaven" precisely because "we and our fathers... did so."

Verse 7:71 – The Guaranteed Punishment

7:71a:

قَالَ قَدْ وَقَعَ

He said, "Has already fallen (qāla qad waqa'a, ক্বালা ক্বাদ ওয়াক্বা'আ; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; w-q-' / ও-ক-অ – to fall, occur // waqa'a // [Cognate: none])

7:71b:

عَلَيْكُم مِّن رَّبِّكُمْ

upon you from your Lord ('alaykum min rabbikum, 'আলাইকুম মির রাব্বিকুম; r-b-b / র-ব-ব – lord // rabbikum // Cognate: Hebrew: rav "master")

7:71c:

رِجْسٌ وَغَضَبٌ

filth and wrath. (rijsun wa-ghaḍabun, রিযসুন ওয়া গাদাবুন; r-j-s / র-জ-স – filth, abomination // rijsun // [Cognate: none] ; gh-ḍ-b / গ-দ-ব – wrath // ghaḍabun // [Cognate: none])

7:71d:

أَتُجَادِلُونَنِي

Do you dispute with me (a-tujādilūnanī, আতুজ্বadilূনানী; j-d-l / জ-দ-ল – to dispute // tujādilūnanī // [Cognate: none])

7:71e:

فِي أَسْمَاءٍ

about names (fī asmā'in, ফী আসমা-ইন; s-m-w / স-ম-ও – name // asmā'in // Cognate: Hebrew: shēm "name")

7:71f:

سَمَّيْتُمُوهَا

you have named them (sammaytumūhā, সাম্মায়তুমূহা; s-m-w / স-ম-ও – name // sammaytumūhā // Cognate: Hebrew: shēm "name")

7:71g:

أَنتُمْ وَآبَاؤُكُم

you and your fathers (antum wa-ābā'ukum, আনতুম ওয়া আ-বা-উকুম; a-n-t / অ-ন-ত – you // antum // Cognate: Hebrew: 'attem "you (pl.)" ; a-b-w / অ-ব-ও – father // ābā'ukum // Cognate: Hebrew: 'āv "father")

7:71h:

مَّا نَزَّلَ اللَّهُ

not has Allah sent down (mā nazzala llāhu, মা নাযযালাল্লাহু; n-z-l / ন-য-ল – to send down // nazzala // [Cognate: none])

7:71i:

بِهَا مِن سُلْطَانٍ

for them any authority? (bihā min sulṭānin, বিহা মিন সুলত্বানিন; s-l-ṭ / স-ল-ত – power, authority // sulṭānin // Cognate: Syriac: shulṭānā "power, ruler")

7:71j:

فَانتَظِرُوا

Then wait; (fa-ntaẓirū, ফানতাযিরূ; n-ẓ-r / ন-জ-র – to wait // ntaẓirū // [Cognate: none])

7:71k:

إِنِّي مَعَكُم

indeed I am with you (innī ma'akum, ইন্নী মা'আকুম; m-' / ম-অ – with // ma'akum // [Cognate: none])

7:71l:

مِّنَ الْمُنتَظِرِينَ

among those who wait." (mina l-muntaẓirīna, মিনাল মুনতাযিরীন; n-ẓ-r / ন-জ-র – to wait // muntaẓirīna // [Cognate: none])

Linguistic Gloss:

He said, "Has already fallen [qad waqa'a: qad + past tense implies certainty, "it is already decreed"], upon you from your Lord filth and wrath. [rijsun wa-ghaḍabun: rijs is defilement/punishment, ghaḍab is divine anger]. Do you dispute with me [a-tujādilūnanī: from j-d-l "to argue"] about names [fī asmā'in: from s-m-w, cf. Hebrew shēm] you have named them [sammaytumūhā] you and your fathers [antum wa-ābā'ukum], not has Allah sent down [mā nazzala llāhu] for them any authority? [min sulṭānin: sulṭān is a "warrant" or "proof," cf. Syriac shulṭānā "power"]. Then wait; [fa-ntaẓirū] indeed I am with you among those who wait." [innī ma'akum mina l-muntaẓirīna: Hūd accepts their challenge].

(ক-ও-ল/ তিনি বললেন; ও-ক-অ/ "অবশ্যই পতিত হয়েছে"; র-ব-ব/ তোমাদের রবের পক্ষ থেকে; র-জ-স + গ-দ-ব/ 'অপবিত্রতা' (শাস্তি) ও 'গজব'। জ-দ-ল/ তোমরা কি আমার সাথে 'বিতর্ক' করছ; স-ম-ও/ এমন 'নাম' নিয়ে, cf. হিব্রু 'শেম'; স-ম-ও + অ-ন-ত + অ-ব-ও/ যে নাম তোমরা ও তোমাদের পিতৃপুরুষেরা রেখেছ; ন-য-ল + স-ল-ত/ যার পক্ষে আল্লাহ কোন 'সুলতান' (প্রমাণ) নাযিল করেননি? cf. সিরিয়াক 'শুলতানা' "ক্ষমতা"; ন-জ-র/ সুতরাং 'অপেক্ষা' কর; ন-জ-র/ আমিও তোমাদের সাথে 'অপেক্ষাকারীদের' অন্তর্ভুক্ত।)

Tafsīr 7:71: The Guaranteed Punishment

Hūd's response shifts: the time for debate is over. He states that rijs (filth/plague) and ghaḍab (wrath) "have already fallen" (qad waqa'a), signifying the punishment is now irrevocable. He dismisses their idols as mere asmā' (names) with no divine sulṭān (authority), a point heavily emphasized by Ṭabarī. This connects to 12:40 ("You worship not... except names"), 53:23 (Idols are "only names"), and 10:102 ("Then wait, I am with you..."). Hūd accepts their challenge to "wait" (fantaẓirū), turning the taunt back on them. This parallels Psalm 115:4-8, which dismisses idols as "the work of human hands" that "have mouths, but do not speak."

Verse 7:72 – The Deliverance and Destruction

7:72a:

فَأَنجَيْنَاهُ

So We saved him (fa-anjaymāhu, ফাআনজ্বaynāহু; n-j-w / ন-জ-ও – to save, rescue // anjaynāhu // [Cognate: none])

7:72b:

وَالَّذِينَ مَعَهُ

and those with him (walladhīna ma'ahu, ওয়াল্লাযীনা মা'আহূ; m-' / ম-অ – with // ma'ahu // [Cognate: none])

7:72c:

بِرَحْمَةٍ مِّنَّا

by a Mercy from Us (bi-raḥmatin minnā, বিরাহমাতিম মিন্না; r-ḥ-m / র-হ-ম – mercy // raḥmatin // Cognate: Hebrew: raḥamīm "compassion")

7:72d:

وَقَطَعْنَا دَابِرَ

and We cut off the remnant (wa-qaṭa'nā dābira, ওয়া ক্বাত্বা'না দাবিরা; q-ṭ-' / ক-ত-অ – to cut // qaṭa'nā // Cognate: Hebrew: qāṭa' "to cut off" ; d-b-r / দ-ব-র – back, end // dābira // Cognate: Hebrew: dāvar "word, matter" [semantic shift to 'end'])

7:72e:

الَّذِينَ كَذَّبُوا

of those who denied (lladhīna kadhdhabū, ল্লাযীনা কাযযাবূ; k-dh-b / ক-য-ব – to lie, deny // kadhdhabū // [Cognate: none])

7:72f:

بِآيَاتِنَا

Our Signs (bi-āyātinā, বিআ-য়াতিনা; a-y-y / অ-য়-য় – sign // āyātinā // Cognate: Syriac: 'āthā "sign")

7:72g:

وَمَا كَانُوا مُؤْمِنِينَ

Linguistic Gloss:

So We saved him [fa-anjaymāhu: from n-j-w "to rescue"], and those with him by a Mercy from Us [bi-raḥmatin minnā: from r-ḥ-m, cf. Hebrew raḥamīm], and We cut off the remnant [wa-qaṭa'nā dābira: qaṭa'nā (from q-ṭ-' "to cut," cf. Hebrew qāṭa') dābira (the "root" or "last part")], of those who denied [kadhdhabū: "belied"] Our Signs [bi-āyātinā: from a-y-y, "signs," cf. Syriac 'āthā], and they were not believers. [wa-mā kānū mu'minīna: from a-m-n "to believe," cf. Hebrew 'āmēn].

ফাআনজ্বaynāহু ওয়াল্লাযীনা মা'আহূ বিরাহমাতিম মিন্না ওয়া ক্বাত্বা'না দাবিরাল্লাযীনা কাযযাবূ বিআ-য়াতিনা ওয়া মা কানূ মু'মিনীন।

(ন-জ-ও/ অতঃপর আমি তাকে 'নাজাত' (রক্ষা) দিলাম; ম-অ/ এবং তার 'সাথে' যারা ছিল; র-হ-ম/ আমার 'রহমত' দ্বারা, cf. হিব্রু 'রাখামীম'; ক-ত-অ + দ-ব-র/ এবং আমি 'কর্তন' করলাম 'মূল' (শেষ চিহ্ন), cf. হিব্রু 'কাতা'; ক-য-ব/ যারা 'মিথ্যা' প্রতিপন্ন করেছিল; অ-য়-য়/ আমার 'আয়াত' (নিদর্শন), cf. সিরিয়াক 'আথা'; ক-ও-ন + অ-ম-ন/ এবং তারা 'মুমিন' (বিশ্বাসী) ছিল না, cf. হিব্রু 'আমেন'।)

Tafsīr 7:72: The Deliverance and Destruction

This verse concludes the narrative with the inevitable sunnah (way) of Allah. The deliverance (anjā) of Hūd and the believers is an act of pure Raḥmah (Mercy). The destruction is total: "We cut off the remnant" (qaṭa'nā dābira), meaning extirpation, as emphasized by Ibn Kathīr. This connects to 11:58 (Hūd's salvation), 11:66 (Ṣāliḥ's salvation), 10:103 ("We save Our messengers and those who believe"), and 69:6-8 (describing the "furious wind" that destroyed 'Ad). The Prophet ﷺ said, "I was given victory by the Saba (east wind), and the people of 'Ad were destroyed by the Dabur (west wind)" (Ṣaḥīḥ al-Bukhārī). This Meccan verse was a promise of ultimate victory for the Prophet ﷺ and his followers. This mirrors the biblical pattern of selective salvation, such as Noah from the Flood (Genesis 7:23) and Lot from Sodom (Genesis 19:16).

Verse 11:50 – The Charge of Forgery

11:50a:

وَإِلَىٰ عَادٍ

11:50b:

أَخَاهُمْ هُودًا

11:50c:

قَالَ يَا قَوْمِ

11:50d:

اعْبُدُوا اللَّهَ

11:50e:

مَا لَكُم مِّنْ إِلَٰهٍ

11:50f:

غَيْرُهُ

other than Him. (ghayruhu, গায়রুহূ; gh-y-r / গ-য়-র – other than // ghayruhu // [Cognate: none])

11:50g:

إِنْ أَنتُمْ إِلَّا

You are not but (in antum illā, ইন আনতুম ইল্লা; i-n / ই-ন – not // in // [Cognate: none] ; a-n-t / অ-ন-ত – you // antum // Cognate: Hebrew: 'attem "you (pl.)")

11:50h:

مُفْتَرُونَ

inventors (of lies). (muftarūna, মুফতারূন; f-r-y / ফ-র-য় – to invent, forge // muftarūna // [Cognate: none])

Linguistic Gloss:

And to 'Ad, their brother Hūd. He said, "O my people, worship Allah; not for you is any deity other than Him. [Identical to 7:65a-f]. You are not but [in antum illā: in...illā is a construction for "nothing but"], inventors (of lies). [muftarūna: from f-r-y, "to fabricate," accusing them of inventing their gods, not the other way around].

ওয়া ইলা 'আদিন আখাহুম হূদা। ক্বালা ইয়া ক্বাওমি'বুদুল্লাহা মা লাকুম মিন ইলাহিন গায়রুহ। ইন আনতুম ইল্লা মুফতারূন।

(অ-দ/ 'আদ জাতির প্রতি; অ-খ-ও/ তাদের ভাই; হ-ও-দ/ হূদকে; ক-ও-ল/ তিনি বললেন; ক-ও-ম/ হে আমার সম্প্রদায়; অ-ব-দ + অ-ল-হ/ আল্লাহর ইবাদত কর; ম-আ + ল-ম + অ-ল-হ + গ-য়-র/ তিনি ব্যতীত তোমাদের কোন ইলাহ নাই; ই-ন + অ-ন-ত/ তোমরা নও; ফ-র-য়/ 'মিথ্যা উদ্ভাবনকারী' (মুফতার) ব্যতীত।)

Tafsīr 11:50: The Charge of Forgery

This verse in Sūrah Hūd restates the core call (parallel to 7:65) but adds a crucial dimension: in antum illā muftarūn ("You are nothing but inventors"). Ṭabarī and Qurṭubī clarify this means Hūd is accusing them of iftirā' (forgery) for inventing gods and fabricating justifications for their shirk (polytheism). This connects to 11:13 (the Quraysh accuse the Prophet ﷺ of iftirā'), 46:8 (the same accusation), and 10:38. This Meccan verse reframed the debate: the polytheists, not the Prophet ﷺ, were the true "inventors" of falsehoods, a sharp polemical counter-argument. This parallels the critique in Isaiah 44:17, where the idolater "bows down to it and worships it; he prays to it and says, 'Deliver me, for you are my god!'"

Verse 11:51 – The Disinterested Motive

11:51a:

يَا قَوْمِ

O my people (yā qawmi, ইয়া ক্বাওমি; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people")

11:51b:

لَا أَسْأَلُكُمْ

I do not ask you (lā as'alukum, লা আসআলুকুম; l-ā / ল-আ – not // lā // [Cognate: none] ; s-'-l / স-অ-ল – to ask // as'alukum // Cognate: Hebrew: shā'al "to ask")

11:51c:

عَلَيْهِ أَجْرًا

for it (any) wage. ('alayhi ajran, 'আলাইহি আজরান; '-j-r / অ-জ-র – reward, wage // ajran // Cognate: Akkadian: agru "hireling")

11:51d:

إِنْ أَجْرِيَ

Not (is) my wage (in ajriya, ইন আজরিয়া; i-n / ই-ন – not // in // [Cognate: none] ; '-j-r / অ-জ-র – reward // ajriya // Cognate: Akkadian: agru "hireling")

11:51e:

إِلَّا عَلَى الَّذِي

except upon the One Who (illā 'alā lladhī, ইল্লা 'আলাল্লাযী; dh-y / য-য় – who // lladhī // [Cognate: none])

11:51f:

فَطَرَنِي

created me. (faṭaranī, ফাত্বারানী; f-ṭ-r / ফ-ত-র – to split, originate // faṭaranī // [Cognate: none])

11:51g:

أَفَلَا تَعْقِلُونَ

Linguistic Gloss:

O my people [yā qawmi], I do not ask you [lā as'alukum: from s-'-l, cf. Hebrew shā'al "to ask"] for it (any) wage. ['alayhi ajran: ajr is compensation, cf. Akkadian agru]. Not (is) my wage [in ajriya] except upon the One Who [illā 'alā lladhī] created me. [faṭaranī: from f-ṭ-r "to cleave" or "originate"]. Will you not then use reason?" [afalā ta'qilūna: from '-q-l "to bind," hence "to reason/understand," cf. Hebrew śākal].

ইয়া ক্বাওমি লা আসআলুকুম 'আলাইহি আজরা। ইন আজরিয়া ইল্লা 'আলাল্লাযী ফাত্বারানী। আফালা তা'ক্বিলূন।

(ক-ও-ম/ হে আমার সম্প্রদায়; ল-আ + স-অ-ল/ আমি তোমাদের কাছে চাই না, cf. হিব্রু 'শা'আল'; অ-জ-র/ এর জন্য কোন 'আজর' (প্রতিদান), cf. আক্কাডিয়ান 'আগরু' "ভাড়াটে"; ই-ন + অ-জ-র/ আমার প্রতিদান নয়; ফ-ত-র/ 'সৃষ্টিকর্তা' (যিনি আমাকে সৃষ্টি করেছেন) ব্যতীত; অ-ক-ল/ তোমরা কি 'আকল' (বিবেক) খাটাবেনা? cf. হিব্রু 'সাকাল' "বোঝা")।

Tafsīr 11:51: The Disinterested Motive

Hūd explicitly states the "Prophetic Precondition" (as per Ibn Kathīr): "I ask of you no ajr (wage)." This statement, common to all prophets in the Qur'ān, establishes the purity of his motive. His reward (ajr) is only from his Faṭir (Originator). This distinguishes him from soothsayers or poets who seek personal gain. This connects to 26:109 (Noah), 26:127 (Hūd, repeated), 26:145 (Ṣāliḥ), and 36:21 ("Follow those who ask no reward"). Revealed in Mecca, this preempted any claim by the Quraysh that the Prophet Muhammad ﷺ was motivated by wealth or status. This parallels the stance of Paul in 1 Corinthians 9:18, who preached the gospel "free of charge" to establish its sincerity.

Verse 26:124 – The Call to Taqwa

26:124a:

إِذْ قَالَ لَهُمْ

When said to them (idh qāla lahum, ইয ক্বালা লাহুম; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; l-m / ল-ম – to // lahum // [Cognate: none])

26:124b:

أَخُوهُمْ هُودٌ

their brother Hūd (akhūhum hūdun, আখূহুম হূদুন; a-kh-w / অ-খ-ও – brother // akhū // Cognate: Hebrew: 'ākh "brother" ; h-w-d / হ-ও-দ – Hūd // hūdun // [Cognate: none])

26:124c:

أَلَا تَتَّقُونَ

"Will you not fear (Allah)?" (alā tattaqūna, আলা তাত্তাক্বূন; w-q-y / ও-ক-য় – to guard, fear // tattaqūna // [Cognate: none])

Linguistic Gloss:

When said to them [idh qāla lahum], their brother Hūd [akhūhum: "their brother," signifying kinship], "Will you not fear (Allah)?" [alā tattaqūna: a rhetorical question, "Do you not have taqwā?" (from w-q-y "to guard oneself")].

ইয ক্বালা লাহুম আখূহুম হূদুন আলা তাত্তাক্বূন।

(ক-ও-ল/ যখন বললেন; অ-খ-ও/ তাদের ভাই, cf. হিব্রু 'আখ'; হ-ও-দ/ হূদ; ও-ক-য়/ "তোমরা কি 'তাকওয়া' (আল্লাহ-ভীতি) অবলম্বন করবে না?")

Tafsīr 26:124: The Call to Taqwa

This verse (parallel to 7:65) re-establishes Hūd's mission. His first question, as noted by Ṭabarī, is alā tattaqūn ("Will you not fear?"), which forms the foundation of all obedience. He appeals to them as their "brother" (akhūhum), emphasizing his kinship and sincere concern. This connects to 26:106 (Noah's identical call), 26:142 (Ṣāliḥ's call), and 26:161 (Lot's call). The Prophet ﷺ's call to the Quraysh was similarly familial, "O Banu Hashim...". This Meccan verse reinforces that taqwā (God-consciousness) is the prerequisite for accepting any divine message. This parallels the role of John the Baptist, who called for repentance before the arrival of Jesus (Matthew 3:2).

Verse 26:125 – The Trustworthy Messenger

26:125a:

إِنِّي لَكُمْ

"Indeed, I am to you (innī lakum, ইন্নী লাকুম; i-n-n / ই-ন-ন – indeed // innī // [Cognate: none] ; l-m / ল-ম – to // lakum // [Cognate: none])

26:125b:

رَسُولٌ أَمِينٌ

a Messenger trustworthy. (rasūlun amīnun, রাসূলুন আমীন; r-s-l / র-স-ল – to send // rasūlun // Cognate: Syriac: rāslā "messenger" ; a-m-n / অ-ম-ন – to be faithful // amīnun // Cognate: Hebrew: 'āmēn "truly")

Linguistic Gloss:

"Indeed, I am to you [innī lakum], a Messenger trustworthy. [rasūlun amīnun: Rasūl (from r-s-l "to send") and Amīn (from a-m-n "to be faithful," cf. Hebrew 'āmēn), establishing his credentials].

ইন্নী লাকুম রাসূলুন আমীন।

(ই-ন-ন + ল-ম/ নিশ্চয় আমি তোমাদের জন্য; র-স-ল + অ-ম-ন/ একজন 'আমীন' (বিশ্বস্ত) 'রাসূল' (বার্তাবাহক), cf. হিব্রু 'আমেন' "সত্যি")।

Tafsīr 26:125: The Trustworthy Messenger

Hūd establishes his authority not on power, but on character. He is Rasūlun Amīn (a Trustworthy Messenger). Ibn Kathīr notes this is the standard declaration of all prophets in this Sūrah. His trustworthiness (amānah) was known to them, just as the Prophet Muhammad ﷺ was known as al-Amīn by the Quraysh. This connects to 26:107 (Noah), 26:143 (Ṣāliḥ), 26:162 (Lot), and 26:178 (Shu'ayb). The Prophet ﷺ stated, "Every prophet was sent... known for his trustworthiness" (paraphrased from various ḥadīth). This verse argues that the messenger's known character is a proof in itself, mirroring 2 Corinthians 4:2 ("we have renounced... deceitful ways... by the open statement of the truth we would commend ourselves to everyone's conscience").

Verse 26:126 – The Demand for Obedience

26:126a:

فَاتَّقُوا اللَّهَ

"So fear Allah (fa-tta'qū llāha, ফাত্তাক্বুল্লাহা; w-q-y / ও-ক-য় – to guard, fear // tta'qū // [Cognate: none] ; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God")

26:126b:

وَأَطِيعُونِ

and obey me." (wa-aṭī'ūni, ওয়া আত্বী'ঊন; ṭ-w-' / ত-ও-অ – to obey // aṭī'ūni // [Cognate: none])

Linguistic Gloss:

"So fear Allah [fa-tta'qū llāha: a command based on the previous statements], and obey me." [wa-aṭī'ūni: from ṭ-w-' "to obey," the logical consequence of him being a rasūl amīn].

ফাত্তাক্বুল্লাহা ওয়া আত্বী'ঊন।

(ও-ক-য় + অ-ল-হ/ সুতরাং আল্লাহকে 'ভয়' কর; ত-ও-অ/ এবং আমার 'আনুগত্য' (ইতা'আত) কর।)

Tafsīr 26:126: The Demand for Obedience

After establishing his taqwā (26:124) and his trustworthiness (amīn, 26:125), Hūd states the conclusion: "So fear Allah and obey me." Ṭabarī explains the logic: "If I am a trustworthy messenger, then my message is from Allah; therefore, fearing Allah (taqwā) necessitates obeying me (aṭī'ūn)." This connects to 3:32 ("Obey Allah and the Messenger"), 4:59, and 47:33. The Prophet ﷺ said, "Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah" (Ṣaḥīḥ al-Bukhārī). This Meccan verse was a direct command to the Quraysh: true fear of Allah must translate into obedience to His chosen messenger, Muhammad ﷺ. This parallels Jesus's statement in John 14:15, "If you love me, you will keep my commandments."

Verse 26:127 – The Pure Motive

26:127a:

وَمَا أَسْأَلُكُمْ

"And not (do) I ask you (wa-mā as'alukum, ওয়া মা আসআলুকুম; m-ā / ম-আ – not // mā // [CognATE: none] ; s-'-l / স-অ-ল – to ask // as'alukum // Cognate: Hebrew: shā'al "to ask")

26:127b:

عَلَيْهِ مِنْ أَجْرٍ

for it any wage. ('alayhi min ajrin, 'আলাইহি মিন আজরিন; '-j-r / অ-জ-র – reward, wage // ajrin // Cognate: Akkadian: agru "hireling")

26:127c:

إِنْ أَجْرِيَ

Not (is) my wage (in ajriya, ইন আজরিয়া; i-n / ই-ন – not // in // [Cognate: none] ; '-j-r / অ-জ-র – reward // ajriya // Cognate: Akkadian: agru "hireling")

26:127d:

إِلَّا عَلَىٰ رَبِّ

except from the Lord (illā 'alā rabbi, ইল্লা 'আলা রাব্বি; r-b-b / র-ব-ব – lord, sustainer // rabbi // Cognate: Hebrew: rav "master")

26:127e:

الْعَالَمِينَ

of the worlds." (l-'ālamīna, ল-'আলামীন; '-l-m / অ-ল-ম – world, universe // 'ālamīna // Cognate: Hebrew: 'ōlām "world, eternity")

Linguistic Gloss:

"And not (do) I ask you [wa-mā as'alukum: from s-'-l, cf. Hebrew shā'al "to ask"] for it any wage. [min ajrin: ajr (cf. Akkadian agru) is payment]. Not (is) my wage [in ajriya] except from the Lord of the worlds." [rabb al-'ālamīna: Sustainer of all creation (cf. Hebrew 'ōlām "world")].

ওয়া মা আসআলুকুম 'আলাইহি মিন আজরিন। ইন আজরিয়া ইল্লা 'আলা রাব্বিল 'আলামীন।

(স-অ-ল/ আমি তোমাদের কাছে 'চাই' না, cf. হিব্রু 'শা'আল'; অ-জ-র/ এর জন্য কোন 'আজর' (প্রতিদান), cf. আক্কাডিয়ান 'আগরু'; ই-ন + অ-জ-র/ আমার 'প্রতিদান' নয়; র-ব-ব + অ-ল-ম/ 'রব্বুল আলামীন' (জগতসমূহের প্রতিপালক) এর কাছে ব্যতীত, cf. হিব্রু 'ওলাম' "জগত")।

Tafsīr 26:127: The Pure Motive

This verse (a repetition of the theme in 11:51) confirms Hūd's disinterested motive, a key proof of prophethood. His lack of demand for ajr (worldly wage) proves his message is not for personal gain (wealth, status, or power). This connects to 26:109 (Noah), 26:145 (Ṣāliḥ), 36:21 ("Follow those who ask no reward"), and 38:86 (Prophet Muhammad ﷺ: "I ask you for no wage"). This verse was a direct response to Meccan chiefs who may have seen the Prophet's ﷺ call as a bid for power; it asserts the purity of the divine mission. This parallels 1 Corinthians 9:18, where Paul emphasizes preaching "free of charge" as his "reward."

Verse 26:128 – The Arrogant Monuments

26:128a:

أَتَبْنُونَ

"Do you build (a-tabnūna, আতাযবূন; b-n-y / ব-ন-য় – to build // tabnūna // Cognate: Hebrew: bānāh "to build")

26:128b:

بِكُلِّ رِيعٍ

on every high place (bi-kulli rī'in, বিকুল্লি রী'ইন; r-y-' / র-য়-অ – high place // rī'in // [Cognate: none])

26:128c:

آيَةً

a sign (āyatan, আ-য়াতান; a-y-y / অ-য়-য় – sign // āyatan // Cognate: Syriac: 'āthā "sign")

26:128d:

تَعْبَثُونَ

(in) futility/play? (ta'bathūna, তা'বাছূন; '-b-th / অ-ব-ছ – to play, act vainly // ta'bathūna // [Cognate: none])

Linguistic Gloss:

"Do you build [a-tabnūna: from b-n-y "to build," cf. Hebrew bānāh] on every high place [bi-kulli rī'in: rī' is an elevated path or hill], a sign [āyatan: a monument, a landmark], (in) futility/play? [ta'bathūna: from '-b-th, meaning "to engage in useless sport," "to toy"].

আতাযবূনা বিকুল্লি রী'ইন আ-য়াতান তা'বাছূন।

(ব-ন-য়/ তোমরা কি 'নির্মাণ' করছ, cf. হিব্রু 'বানাহ'; র-য়-অ/ প্রত্যেক 'উঁচু স্থানে'; অ-য়-য়/ এক 'আয়াত' (নিদর্শন/মিনার); অ-ব-ছ/ 'بیهوده' (অযথা) 'খেলা' করার জন্য?)

Tafsīr 26:128: The Arrogant Monuments

Hūd moves from theology to social critique. He condemns their 'abath (futility, vain play). Ṭabarī and Qurṭubī interpret this āyah (sign) as tall structures or towers built on rī' (high places), not for utility, but for sheer arrogance, to show off their power, or as "follies." This connects to 89:7 ('Ad's "Iram of the Pillars"), 40:36 (Pharaoh's tower), and 15:82 (Thamūd carving mountains). This Meccan verse was a critique of the Quraysh's obsession with worldly status and "playing" (cf. 102:1 al-takāthur), diverting them from the Hereafter. This parallels the critique of the Tower of Babel (Genesis 11:4) as a monument built "to make a name for ourselves."

Verse 26:129 – The Vain Strongholds

26:129a:

وَتَتَّخِذُونَ

"And you take (wa-tattakhidhūna, ওয়া তাত্তাখিযূনা; a-kh-dh / অ-খ-য – to take // tattakhidhūna // [Cognate: none])

26:129b:

مَصَانِعَ

strongholds/palaces (maṣāni'a, মাসানি'আ; ṣ-n-' / স-ন-অ – to make, construct // maṣāni'a // [Cognate: none])

26:129c:

لَعَلَّكُمْ تَخْلُدُونَ

that perhaps you may live forever? (la'allakum takhludūna, লা'আল্লাকুম তাখলুদূন; l-'-l / ল-অ-ল – perhaps // la'allakum // [Cognate: none] ; kh-l-d / খ-ল-দ – to be immortal // takhludūna // [Cognate: none])

Linguistic Gloss:

"And you take [wa-tattakhidhūna: "you adopt/make for yourselves"], strongholds/palaces [maṣāni'a: from ṣ-n-' "to construct," can mean factories, fortresses, or fine buildings], that perhaps you may live forever? [la'allakum takhludūna: la'alla ("perhaps") here implies "as if" or "with the vain hope that" you will attain khuld (immortality)].

ওয়া তাত্তাখিযূনা মাসানি'আ লা'আল্লাকুম তাখলুদূন।

(অ-খ-য/ এবং তোমরা 'গ্রহণ' (নির্মাণ) করছ; স-ন-অ/ 'মাসানি'আ' (সুরম্য প্রাসাদ/দুর্গ); ল-অ-ল + খ-ল-দ/ 'যাতে' তোমরা 'চিরকাল' (খুলদ) থাকতে পার?)

Tafsīr 26:129: The Vain Strongholds

Hūd critiques their maṣāni'a (strongholds/palaces). Ibn Kathīr suggests these were fortified castles or luxurious palaces. Hūd's criticism is not of the construction itself, but of the motive: la'allakum takhludūn ("as if you will live forever"). They built with a sense of permanence, forgetting death and the Hereafter. This connects to 26:146-149 (Ṣāliḥ's similar critique of Thamūd), 102:1-2 (Distracted by "rivalry in piling up" until you visit the graves), and 89:24. This verse was a direct warning to the Meccan oligarchy, whose wealth and secure homes made them feel invincible and forgetful of their mortality. This echoes the parable of the rich fool in Luke 12:18-20, who builds barns but is told, "this very night your soul is required of you."

Verse 26:130 – The Tyrannical Strike

26:130a:

وَإِذَا بَطَشْتُم

"And when you strike (wa-idhā baṭash'tum, ওয়া ইযা বাত্বাশতুম; b-ṭ-sh / ব-ত-শ – to strike violently // baṭash'tum // [Cognate: none])

26:130b:

بَطَشْتُمْ جَبَّارِينَ

you strike as tyrants." (baṭash'tum jabbārīna, বাত্বাশতুম জ্বাব্বারীনা; j-b-r / জ-ব-র – to compel, tyrant // jabbārīna // Cognate: Hebrew: gibbōr "mighty man")

Linguistic Gloss:

"And when you strike [wa-idhā baṭash'tum: baṭsh is a violent, powerful grasp or strike], you strike as tyrants." [jabbārīna: plural of jabbār (from j-b-r "to compel"), a cruel despot, cf. Hebrew gibbōr "mighty man"].

ওয়া ইযা বাত্বাশতুম বাত্বাশতুম জ্বাব্বারীনা।

(ব-ত-শ/ আর যখন তোমরা 'আক্রমণ' (বাতাশ) কর; ব-ত-শ + জ-ব-র/ তোমরা 'আক্রমণ' কর 'জাব্বার' (স্বৈরাচারী) হয়ে, cf. হিব্রু 'গিব্বোর'।)

Tafsīr 26:130: The Tyrannical Strike

Hūd's critique climaxes by exposing their abuse of power. Their baṭsh (strike) is that of a jabbār (tyrant)—it is excessive, cruel, and without justice. Ṭabarī suggests this refers to their punitive measures, which were intended to terrorize, not to establish justice. This connects to 41:15 ('Ad's boast: "Who is stronger than us?"), 89:10-11 (Pharaoh and the "stakes," who transgressed), and 28:19 (Moses being accused: "You want... to be a tyrant"). The Prophet ﷺ and his companions were suffering the baṭsh of the Quraysh jabbārīn (tyrants) in Mecca. This verse condemned the Quraysh's violent persecution, equating them with the arrogant and doomed 'Ad.

Verse 26:131 – The Second Call to Obedience

26:131a:

فَاتَّقُوا اللَّهَ

26:131b:

وَأَطِيعُونِ

and obey me." (wa-aṭī'ūni, ওয়া আত্বী'ঊন; ṭ-w-' / ত-ও-অ – to obey // aṭī'ūni // [Cognate: none])

Linguistic Gloss:

"So fear Allah [fa-tta'qū llāha], and obey me." [wa-aṭī'ūni].

ফাত্তাক্বুল্লাহা ওয়া আত্বী'ঊন।

(ও-ক-য় + অ-ল-হ/ সুতরাং আল্লাহকে 'ভয়' কর; ত-ও-অ/ এবং আমার 'আনুগত্য' কর।)

Tafsīr 26:131: The Second Call to Obedience

Hūd repeats his core command from 26:126. After listing their three great sins (vain building, delusions of immortality, and tyranny), he brings the solution back to basics: taqwā (fearing Allah) and iṭā'ah (obeying His messenger). As al-Rāzī notes, the first call (126) was based on his credentials, while this second call (131) is based on their own evident sins. This connects to 71:3 (Noah: "Fear Allah and obey me"), 3:132, and 5:92. The Prophet's ﷺ methodology in Mecca was likewise based on this twin pillar of fearing Allah's judgment and obeying his command, a message he repeated tirelessly.

Verse 26:132 – The Reminder of Bounties

26:132a:

وَاتَّقُوا الَّذِي

"And fear Him Who (wa-tta'qū lladhī, ওয়াত্তাক্বুল্লাযী; w-q-y / ও-ক-য় – to guard, fear // tta'qū // [Cognate: none] ; dh-y / য-য় – who // lladhī // [Cognate: none])

26:132b:

أَمَدَّكُم

provided you (amaddakum, আমাদ্দাকুম; m-d-d / ম-দ-দ – to extend, supply // amaddakum // [Cognate: none])

26:132c:

بِمَا تَعْلَمُونَ

with that which you know." (bimā ta'lamūna, বিমা তা'লামূন; '-l-m / অ-ল-ম – to know // ta'lamūna // Cognate: Hebrew: 'ōlām "world" [knowledge of one's world])

Linguistic Gloss:

"And fear Him Who [wa-tta'qū lladhī: a third call to taqwā, now linked to gratitude], provided you [amaddakum: from madad "help, provision," "He extended to you"], with that which you know." [bimā ta'lamūna: "with (blessings) you are well aware of"].

ওয়াত্তাক্বুল্লাযী আমাদ্দাকুম বিমা তা'লামূন।

(ও-ক-য়/ এবং 'ভয়' কর তাঁকে; য-য় + ম-দ-দ/ যিনি তোমাদের 'মদদ' (সাহায্য/সরবরাহ) করেছেন; অ-ল-ম/ যা তোমরা 'জান' (তা দিয়ে)।)

Tafsīr 26:132: The Reminder of Bounties

Hūd now shifts from tarhīb (warning) to targhīb (inducement), reminding them of Allah's favors as a reason for taqwā. As Qurṭubī notes, Hūd first mentions their blessings in general terms (bimā ta'lamūn, "what you know") before specifying them, forcing them to first acknowledge their blessings themselves. This connects to 14:34 ("He gave you all you asked... but man is ungrateful"), 16:18 ("If you count Allah's favors, you cannot enumerate them"), and 55:13 ("Which of the favors of your Lord will you deny?"). This Meccan verse taught the Prophet ﷺ to remind the Quraysh, who were blessed with the Ka'bah and trade, that their provider was Allah, who demanded gratitude.

Verse 26:133 – The Specific Bounties

26:133a:

أَمَدَّكُم

"He provided you (amaddakum, আমাদ্দাকুম; m-d-d / ম-দ-দ – to extend, supply // amaddakum // [Cognate: none])

26:133b:

بِأَنْعَامٍ

with livestock (bi-an'āmin, বিআন'আমি; n-'-m / ন-অ-ম – cattle, blessing // an'āmin // Cognate: Hebrew: na'īm "pleasant")

26:133c:

وَبَنِينَ

and children." (wa-banīna, ওয়া বানীনা; b-n-y / ব-ন-য় – to build, son // banīna // Cognate: Hebrew: bēn "son")

Linguistic Gloss:

"He provided you [amaddakum: repeating for emphasis], with livestock [bi-an'āmin: an'ām (from n-'-m "blessing," cf. Hebrew na'īm "pleasant") are grazing animals like camels, cattle, sheep], and children." [wa-banīna: banīn (from b-n-y, cf. Hebrew bēn) are "sons," a source of strength and pride].

আমাদ্দাকুম বিআন'আমিঁও ওয়া বানীনা।

(ম-দ-দ/ তিনি তোমাদের 'মদদ' (সরবরাহ) করেছেন; ন-অ-ম/ 'আন'আম' (গবাদি পশু), cf. হিব্রু 'না'ঈম' "সুখকর"; ব-ন-য়/ এবং 'বনী' (পুত্রসন্তান) দ্বারা, cf. হিব্রু 'বেন' "পুত্র")।

Tafsīr 26:133: The Specific Bounties

Hūd specifies the blessings "they know": an'ām (livestock) and banīn (sons/children). For the 'Ad, as for the Arabs, these were the twin pillars of wealth, status, and power. Hūd reminds them that these sources of their arrogance were, in fact, gifts from Allah. This connects to 16:72 (Allah gave "spouses... and children"), 71:12 (Noah's promise of "wealth and children"), and 17:6. The Prophet ﷺ recited this to the Quraysh, whose entire social structure was built on pride in wealth (camels) and sons (banīn). The verse implies: "The very things you are arrogant about are reasons you should be grateful." This mirrors the blessings listed in Deuteronomy 28:4 ("Blessed shall be the fruit of your womb and the fruit of your ground and the fruit of your cattle").

Verse 26:134 – The Specific Bounties (Continued)

26:134a:

وَجَنَّاتٍ

"And gardens (wa-jannātin, ওয়া জ্বান্নাতিন; j-n-n / জ-ন-ন – to cover, garden // jannātin // Cognate: Hebrew: gan "garden")

26:134b:

وَعُيُونٍ

and springs." (wa-'uyūnin, ওয়া 'উয়ূনিন; '-y-n / অ-য়-ন – eye, spring // 'uyūnin // Cognate: Hebrew: 'ayin "eye, spring")

Linguistic Gloss:

"And gardens [wa-jannātin: from j-n-n "to cover," a garden "covered" with foliage, cf. Hebrew gan], and springs." [wa-'uyūnin: 'uyūn (plural of 'ayn, cf. Hebrew 'ayin) means "eyes," a metaphor for water "springs"].

ওয়া জ্বান্নাতিঁও ওয়া 'উয়ূন।

(জ-ন-ন/ 'জান্নাত' (বাগান), cf. হিব্রু 'গান'; অ-য়-ন/ এবং 'উয়ূন' (ঝর্ণাসমূহ), cf. হিব্রু 'আয়িন' "চক্ষু, ঝর্ণা")।

Tafsīr 26:134: The Specific Bounties (Continued)

Hūd completes his list of their blessings (livestock, sons, and now) jannāt (gardens) and 'uyūn (springs). Ibn Kathīr notes that 'Ad, living in the Aḥqāf (sand dunes, see 46:21), would have seen gardens and springs as the ultimate sign of divine favor and the basis of their power. This connects to 15:82 (Thamūd in security), 44:25-27 (Pharaoh's people leaving gardens and springs), and 51:15 (the reward for muttaqīn is "gardens and springs"). This Meccan verse highlighted the ingratitude of the 'Ad, who, despite having the best of this world, rejected its Giver, mirroring the Quraysh's own pride in their commercial success.

Verse 26:135 – The Fear of Punishment

26:135a:

إِنِّي أَخَافُ

"Indeed, I fear (innī akhāfu, ইন্নী আখা-ফু; i-n-n / ই-ন-ন – indeed // innī // [Cognate: none] ; kh-w-f / খ-ও-ফ – to fear // akhāfu // [Cognate: none])

26:135b:

عَلَيْكُمْ

for you ('alaykum, 'আলাইকুম; '-l-y / অ-ল-য় – upon // 'alaykum // [Cognate: none])

26:135c:

عَذَابَ يَوْمٍ

the punishment of a Day ('adhāba yawmin, 'আযাবা ইয়াওমিন; '-dh-b / অ-য-ব – punishment // 'adhāba // [Cognate: none] ; y-w-m / য়-ও-ম – day // yawmin // Cognate: Hebrew: yōm "day")

26:135d:

عَظِيمٍ

Great." ('aẓīmin, 'আযীম; '-ẓ-m / অ-জ-ম – great // 'aẓīmin // [Cognate: none])

Linguistic Gloss:

"Indeed, I fear [innī akhāfu] for you ['alaykum: "upon you"], the punishment of a Day ['adhāba yawmin, cf. Hebrew yōm "day"], Great." ['aẓīmin: from 'iẓām "bones," implying "greatness" in scale].

ইন্নী আখা-ফু 'আলাইকুম 'আযাবা ইয়াওমিন 'আযীম।

(ই-ন-ন + খ-ও-ফ/ নিশ্চয় আমি 'খওফ' (ভয়) করছি; অ-ল-য়/ তোমাদের উপর; অ-য-ব + য়-ও-ম/ এক 'আযাবের' (শাস্তির) 'দিনের', cf. হিব্রু 'ইয়োম'; অ-জ-ম/ 'আযীম' (ভয়াবহ/মহান)।)

Tafsīr 26:135: The Fear of Punishment

After reminding them of their blessings (132-134), Hūd pivots to tarhīb (warning). He expresses his personal fear (akhāfu 'alaykum) for them, not of them. He fears the 'adhāb (punishment) of a Yawm 'Aẓīm (Great Day). Ṭabarī notes this "Great Day" can mean the Day of Judgment or the great day of their worldly destruction. This connects to 6:15 ("I fear... the punishment of a Great Day"), 10:15, and 39:13. The Prophet ﷺ likewise warned the Quraysh, "I am a plain warner to you of a severe punishment" (cf. 34:46). This verse demonstrates the prophetic combination of hope (reminding of blessings) and fear (warning of consequences).

Verse 26:136 – The Rejection: All the Same

26:136a:

قَالُوا سَوَاءٌ

They said, "It is the same (qālū sawā'un, ক্বালূ সাওয়া-উন; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice" ; s-w-y / স-ও-য় – to be equal // sawā'un // [Cognate: none])

26:136b:

عَلَيْنَا أَوَعَظْتَ

to us whether you preach ('alaynā a-wa'aẓta, 'আলাইনা আওয়া'আযতা; '-l-y / অ-ল-য় – upon // 'alaynā // [Cognate: none] ; w-'-ẓ / ও-অ-জ – to preach, admonish // wa'aẓta // [Cognate: none])

26:136c:

أَمْ لَمْ تَكُن

or you are not (am lam takun, আম লাম তাকুন; a-m / অ-ম – or // am // [Cognate: none] ; k-w-n / ক-ও-ন – to be // takun // Cognate: Hebrew: kūn "to be established")

26:136d:

مِّنَ الْوَاعِظِينَ

among the preachers." (mina l-wā'iẓīna, মিনাল ওয়া'ইযীন; w-'-ẓ / ও-অ-জ – to preach // wā'iẓīna // [Cognate: none])

Linguistic Gloss:

They said, "It is the same [sawā'un: "it is equal," "it makes no difference"] to us whether you preach [a-wa'aẓta: from w-'-ẓ, to "admonish"], or you are not [am lam takun] among the preachers." [mina l-wā'iẓīna: "one who admonishes"].

ক্বালূ সাওয়া-উন 'আলাইনা আওয়া'আযতা আম লাম তাকুম মিনাল ওয়া'ইযীন।

(ক-ও-ল/ তারা বললো; স-ও-য়/ "আমাদের কাছে 'সমান' (সাওয়া'); ও-অ-জ/ তুমি কি 'ওয়ায' (উপদেশ) কর; অ-ম + ক-ও-ন/ অথবা তুমি 'ওয়াযকারীদের' অন্তর্ভুক্ত না হও।)

Tafsīr 26:136: The Rejection: All the Same

This is the response of a closed heart. The 'Ad's sawā'un 'alaynā ("it is all the same to us") signifies complete indifference and intractable arrogance. As Ibn Kathīr notes, they are telling Hūd his wa'ẓ (admonition) is a waste of time; they will not change. This connects to 36:10 ("It is the same for them whether you warn them or not, they will not believe"), 2:6, and 63:6. This verse perfectly captured the attitude of the Meccan elite (like Abū Lahab), who would mockingly dismiss the Prophet's ﷺ warnings, demonstrating their hopeless spiritual state. This mirrors the hardened heart of Pharaoh in Exodus 7:22-23, who "was not impressed" by the signs.

Verse 26:137 – The Rejection: Ancestral Tales

26:137a:

إِنْ هَٰذَا

"Not (is) this (in hādhā, ইন হাযা; i-n / ই-ন – not // in // [Cognate: none])

26:137b:

إِلَّا خُلُقُ

except the custom/fabrication (illā khuluqu, ইল্লা খুলুক্বু; kh-l-q / খ-ল-ক – to create, fabricate // khuluqu // [Cognate: none])

26:137c:

الْأَوَّلِينَ

of the ancients." (l-awwalīna, ল-আউয়্যালীন; a-w-l / অ-ও-ল – first // awwalīna // [Cognate: none])

Linguistic Gloss:

"Not (is) this [in hādhā: in...illā means "nothing but"], except the custom/fabrication [illā khuluqu: khuluq (from kh-l-q "to create") can mean "character/custom" or "a fabrication/invention," both meanings fit], of the ancients." [l-awwalīna: "the first ones," the ancestors].

ইন হাযা ইল্লা খুলুক্বুল আউয়্যালীন।

(ই-ন/ এটা নয়; খ-ল-ক/ 'খুলুক' (রীতি/ বানানো কথা) ব্যতীত; অ-ও-ল/ 'আউয়ালীন' (পূর্ববর্তীদের)।)

Tafsīr 26:137: The Rejection: Ancestral Tales

The 'Ad dismiss Hūd's entire message (Tawḥīd, Resurrection) as khuluqu l-awwalīn. Exegetes like Ṭabarī and Qurṭubī offer two primary interpretations of khuluq: 1) The "customs" or "ways" of the ancients (i.e., "this is just what we've always done"), or 2) The "fabrications" or "tales" of the ancients (similar to asāṭīr al-awwalīn). Either way, it's a rejection based on taqlīd (blind following of tradition). This connects to 83:13 ("tales of the ancients"), 6:25, 46:17, and 7:70 (the "fathers" argument). This verse was a direct parallel to the Quraysh's primary accusation against the Qur'ān: that it was merely asāṭīr al-awwalīn ("tales of the ancients").

Verse 26:138 – The Rejection: Denial of Punishment

26:138a:

وَمَا نَحْنُ

"And not (are) we (wa-mā naḥnu, ওয়া মা নাহনু; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; n-ḥ-n / ন-হ-ন – we // naḥnu // Cognate: Hebrew: 'anaḥnū "we")

26:138b:

بِمُعَذَّبِينَ

ones to be punished." (bi-mu'adhdhabīna, বিমু'আযযাবীন; '-dh-b / অ-য-ব – punishment // mu'adhdhabīna // [Cognate: none])

Linguistic Gloss:

"And not (are) we [wa-mā naḥnu, cf. Hebrew 'anaḥnū], ones to be punished." [bi-mu'adhdhabīna: passive participle of '-dh-b, "we are not going to be punished"].

ওয়া মা নাহনু বিমু'আযযাবীন।

(ও-আ + ম-আ + ন-হ-ন/ এবং আমরা নই, cf. হিব্রু 'আনাখনূ'; অ-য-ব/ 'আযাবপ্রাপ্ত' (শাস্তিপ্রাপ্ত)।)

Tafsīr 26:138: The Rejection: Denial of Punishment

This is the height of their arrogance. After dismissing his warning as "tales" (137), they explicitly deny the possibility of divine punishment: wa-mā naḥnu bi-mu'adhdhabīn ("we will not be punished"). They felt their strength (41:15) and wealth (26:133) made them immune. This connects to 44:34-36 (denial of resurrection), 34:35 ("We are greater in wealth and children; we will not be punished"), and 18:36 (the man who thought his garden would never perish). This was the exact mindset of the affluent Meccan leadership, who mocked the Prophet's ﷺ warnings of a 'adhāb, believing their status secured them.

Verse 26:139 – The Result

26:139a:

فَكَذَّبُوهُ

So they denied him (fa-kadhdhabūhu, ফাকাযযাবূহু; k-dh-b / ক-য-ব – to lie, deny // kadhdhabūhu // [Cognate: none])

26:139b:

فَأَهْلَكْنَاهُمْ

so We destroyed them. (fa-ahlaknāhum, ফাআহলাকনা-হুম; h-l-k / হ-ল-ক – to perish, destroy // ahlaknāhum // Cognate: Hebrew: hālak "to go, walk away" [semantic divergence])

26:139c:

إِنَّ فِي ذَٰلِكَ

Indeed, in that (inna fī dhālika, ইন্না ফী যা-লিকা; i-n-n / ই-ন-ন – indeed // inna // [Cognate: none])

26:139d:

لَآيَةً

(is) surely a Sign (la-āyatan, লাআ-য়াতান; a-y-y / অ-য়-য় – sign // āyatan // Cognate: Syriac: 'āthā "sign")

26:139e:

وَمَا كَانَ

but not were (wa-mā kāna, ওয়া মা কানা; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be established")

26:139f:

أَكْثَرُهُم

most of them (aktharuhum, আকছারুহুম; k-th-r / ক-ছ-র – many // aktharuhum // [Cognate: none])

26:139g:

مُّؤْمِنِينَ

believers. (mu'minīna, মু'মিনীন; a-m-n / অ-ম-ন – to believe // mu'minīna // Cognate: Hebrew: 'āmēn "truly")

Linguistic Gloss:

So they denied him [fa-kadhdhabūhu], so We destroyed them. [fa-ahlaknāhum: from h-l-k "to perish"]. Indeed, in that [inna fī dhālika] (is) surely a Sign [la-āyatan: a moral lesson], but not were [wa-mā kāna] most of them [aktharuhum] believers. [mu'minīna].

ফাকাযযাবূহু ফাআহলাকনা-হুম। ইন্না ফী যা-লিকা লাআ-য়াহ। ওয়া মা কানা আকছারুহুম মু'মিনীন।

(ক-য-ব/ অতঃপর তারা তাকে 'মিথ্যা' প্রতিপন্ন করলো; হ-ল-ক/ ফলে আমি তাদের 'هلاك' (ধ্বংস) করলাম। ই-ন-ন + অ-য়-য়/ নিশ্চয় এর মধ্যে 'আয়াত' (নিদর্শন) রয়েছে। ক-ও-ন + ক-ছ-র + অ-ম-ন/ কিন্তু তাদের 'অধিকাংশ' (আকছার) 'মুমিন' (বিশ্বাসী) ছিল না।)

Tafsīr 26:139: The Result

This verse is the divine summary. Their denial (kadhdhabūhu) led directly to their destruction (ahlaknāhum). The story is presented as an Āyah (Sign) for future generations. The bleak conclusion, wa-mā kāna aktharuhum mu'minīn ("but most of them were not believers"), is a recurring refrain in Sūrah Ash-Shu'arā'. Ṭabarī notes it signifies that even after the punishment, most people who hear the story still fail to truly take heed. This connects to 26:8 (refrain), 26:67, 26:103, etc. This was a message of both warning (to the Quraysh) and solace (to the Prophet ﷺ): "This is the sunnah (way) of Allah; their destruction is the Sign, but know that most people will always reject faith."

Verse 26:140 – The Lord's Attributes

26:140a:

وَإِنَّ رَبَّكَ

And indeed, your Lord (wa-inna rabbaka, ওয়া ইন্না রাব্বাকা; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; r-b-b / র-ব-ব – lord // rabbaka // Cognate: Hebrew: rav "master")

26:140b:

لَهُوَ

surely He (is) (la-huwa, লাহুওয়া; h-w / হ-ও – he // huwa // Cognate: Hebrew: hū "he")

26:140c:

الْعَزِيزُ

the All-Mighty (l-'azīzu, ল-'আযীযু; '-z-z / অ-য-য – mighty // 'azīzu // Cognate: Hebrew: 'ōz "strength")

26:140d:

الرَّحِيمُ

the Most Merciful. (r-raḥīmu, র-রাহীম; r-ḥ-m / র-হ-ম – mercy // raḥīmu // Cognate: Hebrew: raḥamīm "compassion")

Linguistic Gloss:

And indeed, your Lord [wa-inna rabbaka], surely He (is) [la-huwa], the All-Mighty [l-'azīzu: The Invincible, from '-z-z, cf. Hebrew 'ōz "strength"], the Most Merciful. [r-raḥīmu: The Intensely Merciful, from r-ḥ-m, cf. Hebrew raḥamīm].

ওয়া ইন্না রাব্বাকা লাহুওয়াল 'আযীযুর রাহীম।

(ই-ন-ন + র-ব-ব/ এবং নিশ্চয় তোমার 'রব'; হ-ও/ তিনিই; অ-য-য/ 'আল-আযীয' (মহাপরাক্রমশালী), cf. হিব্রু 'ওয' "শক্তি"; র-হ-ম/ 'আর-রাহীম' (পরম দয়ালু), cf. হিব্রু 'রাখামীম' "দয়া")।

Tafsīr 26:140: The Lord's Attributes

This verse, the Sūrah's refrain, concludes the story of 'Ad. It contextualizes the narrative by balancing two of Allah's Names. He is al-'Azīz (The All-Mighty), who possesses the power to destroy the arrogant 'Ad (ahlaknāhum). And He is ar-Raḥīm (The Most Merciful), who, by His mercy, sent Hūd to warn them first and saved the believers (cf. 11:58). As al-Rāzī notes, His Might ('Izzah) enforces justice, and His Mercy (Raḥmah) precedes it. This connects to 26:9, 26:68, 26:104, etc. This was the final message to Mecca: Allah's power to punish the Quraysh was absolute, but His mercy, in sending Muhammad ﷺ, was still available to them.

Verse 41:15 – The Arrogant Boast (Fuṣṣilat)

41:15a:

فَأَمَّا عَادٌ

As for 'Ad (fa-ammā 'ādun, ফাআম্মা 'আদুন; '-d / অ-দ – 'Ad // 'ādun // [Cognate: none])

41:15b:

فَاسْتَكْبَرُوا

then they were arrogant (fa-s'takbarū, ফাসতাকবারূ; k-b-r / ক-ব-র – to be great // stakbarū // Cognate: Hebrew: kābēr "mighty")

41:15c:

فِي الْأَرْضِ

in the earth (fī l-arḍi, ফিল আরদি; a-r-ḍ / অ-র-দ – earth // arḍi // Cognate: Hebrew: 'ereṣ "earth")

41:15d:

بِغَيْرِ الْحَقِّ

without the right (bi-ghayri l-ḥaqqi, বিগাইরিল হাক্বক্বি; gh-y-r / গ-য়-র – without // ghayri // [Cognate: none] ; ḥ-q-q / হ-ক-ক – truth, right // ḥaqqi // Cognate: Syriac: ḥaqq "true")

41:15e:

وَقَالُوا مَنْ

and they said, "Who (is) (wa-qālū man, ওয়া ক্বালূ মান; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice")

41:15f:

أَشَدُّ مِنَّا

stronger than us (ashaddu minnā, আশাদ্দু মিন্না; sh-d-d / শ-দ-দ – strong // shaddu // [Cognate: none])

41:15g:

قُوَّةً

(in) strength?" (quwwatan, ক্বুওয়্যাতান; q-w-y / ক-ও-য় – strength // quwwatan // [Cognate: none])

41:15h:

أَوَلَمْ يَرَوْا

Did they not see (a-wa-lam yaraw, আওয়ালাম ইয়ারাও; r-'-y / র-অ-য় – to see // yaraw // Cognate: Hebrew: rā'āh "to see")

41:15i:

أَنَّ اللَّهَ الَّذِي

that Allah, Who (anna llāha lladhī, আন্নাল্লা হাল্লাযী; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God")

41:15j:

خَلَقَهُمْ

created them (khalaqahum, খলাক্বাহুম; kh-l-q / খ-ল-ক – to create // khalaqahum // [Cognate: none])

41:15k:

هُوَ أَشَدُّ مِنْهُمْ

He (is) stronger than them (huwa ashaddu minhum, হুওয়া আশাদ্দু মিনহুম; sh-d-d / শ-দ-দ – strong // shaddu // [Cognate: none])

41:15l:

قُوَّةً

(in) strength? (quwwatan, ক্বুওয়্যাতান; q-w-y / ক-ও-য় – strength // quwwatan // [Cognate: none])

41:15m:

وَكَانُوا بِآيَاتِنَا

And they were, of Our Signs (wa-kānū bi-āyātinā, ওয়া কানূ বিআ-য়াতিনা; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be established" ; a-y-y / অ-য়-য় – sign // āyātinā // Cognate: Syriac: 'āthā "sign")

41:15n:

يَجْحَدُونَ

rejecting. (yajḥadūna, ইয়াজহাদূন; j-ḥ-d / জ-হ-দ – to deny, reject // yajḥadūna // [Cognate: none])

Linguistic Gloss:

As for 'Ad, then they were arrogant [fa-s'takbarū: 10th form of k-b-r, "to seek/act great," cf. Hebrew kābēr], in the earth [fī l-arḍi, cf. Hebrew 'ereṣ], without the right [bi-ghayri l-ḥaqqi, cf. Syriac <em>ḥaqq</em>], and they said, "Who (is) stronger than us (in) strength?" [man ashaddu minnā quwwatan?]. Did they not see [a-wa-lam yaraw] that Allah, Who created them [khalaqahum], He (is) stronger than them (in) strength? [huwa ashaddu minhum quwwatan?]. And they were, of Our Signs [bi-āyātinā], rejecting. [yajḥadūna: from jaḥd, denying out of arrogance].

ফাআম্মা 'আদুন ফাসতাকবারূ ফিল আরদি বিগাইরিল হাক্বক্বি ওয়া ক্বালূ মান আশাদ্দু মিন্না ক্বুওয়্যাহ। আওয়ালাম ইয়ারাও আন্নাল্লা হাল্লাযী খলাক্বাহুম হুওয়া আশাদ্দু মিনহুম ক্বুওয়্যাহ। ওয়া কানূ বিআ-য়াতিনা ইয়াজহাদূন।

(অ-দ/ অতঃপর 'আদ' জাতি; ক-ব-র/ 'ইস্তেকবার' (অহংকার) করলো, cf. হিব্রু 'কাবেন'; অ-র-দ/ 'পৃথিবীতে', cf. হিব্রু 'এরেতস'; হ-ক-ক/ 'হক' (অন্যায়) ভাবে। ক-ও-ল + শ-দ-দ + ক-ও-য়/ এবং বললো, "আমাদের চেয়ে 'শক্তিতে' 'অধিক' কে?"। র-অ-য়/ তারা কি 'দেখেনি'; অ-ল-হ + খ-ল-ক/ যে 'আল্লাহ' যিনি তাদের 'সৃষ্টি' করেছেন; শ-দ-দ + ক-ও-য়/ তিনি তাদের চেয়ে 'শক্তিতে' 'অধিক'?। ক-ও-ন + অ-য়-য় + জ-হ-দ/ এবং তারা আমার 'আয়াত'সমূহকে 'জহদ' (অস্বীকার) করতো।)

Tafsīr 41:15: The Arrogant Boast

This verse provides the psychological diagnosis of 'Ad's shirk. Their sin was istikbār (arrogance) bi-ghayri l-ḥaqq (without right). This arrogance was rooted in their physical power (quwwah), leading to their infamous boast: Man ashaddu minnā quwwatan? ("Who is stronger than us?"). Ibn Kathīr explains this was their core delusion. Allah refutes them with a simple 'aqlī (rational) argument: khalaqahum ("created them")—their Creator must be stronger. This connects to 7:69 (their basṭah "stature"), 26:130 (their jabbārīn "tyranny"), and 89:6-8. This Meccan verse was a direct blow to the Quraysh, who similarly boasted of their strength and tribal power ('izzah).

Verse 41:16 – The Punishment Detailed

41:16a:

فَأَرْسَلْنَا

So We sent (fa-ar'salnā, ফাআরসালনা; r-s-l / র-স-ল – to send // ar'salnā // Cognate: Syriac: rāslā "messenger")

41:16b:

عَلَيْهِمْ رِيحًا

upon them a wind ('alayhim rīḥan, 'আলাইহিম রীহান; r-w-ḥ / র-ও-হ – wind // rīḥan // Cognate: Hebrew: rūaḥ "wind, spirit")

41:16c:

صَرْصَرًا

furious (ṣarṣaran, সারসারান; ṣ-r-r / স-র-র – to creak, be cold // ṣarṣaran // [Cognate: none])

41:16d:

فِي أَيَّامٍ

in days (fī ayyāmin, ফী আইয়্যামিন; y-w-m / য়-ও-ম – day // ayyāmin // Cognate: Hebrew: yōm "day")

41:16e:

نَّحِسَاتٍ

of misfortune (naḥisātin, নাহিসা-তিন; n-ḥ-s / ন-হ-স – misfortune // naḥisātin // Cognate: Hebrew: nəḥōsheth "copper, bronze" [semantic divergence, perhaps "ominous"])

41:16f:

لِّنُذِيقَهُمْ

to make them taste (li-nudhīqahum, লিনুযীক্বাহুম; dh-w-q / য-ও-ক – to taste // nudhīqahum // [Cognate: none])

41:16g:

عَذَابَ الْخِزْيِ

the punishment of disgrace ('adhāba l-khiz'yi, 'আযাবাল খিযয়ি; '-dh-b / অ-য-ব – punishment // 'adhāba // [Cognate: none] ; kh-z-y / খ-য-য় – disgrace // khiz'yi // [Cognate: none])

41:16h:

فِي الْحَيَاةِ الدُّنْيَا

in the worldly life (fī l-ḥayāti d-dunyā, ফিল হায়া-তিদ দুনইয়া; ḥ-y-y / হ-য়-য় – life // ḥayāti // Cognate: Hebrew: ḥay "alive" ; d-n-w / দ-ন-ও – to be low // dunyā // [Cognate: none])

41:16i:

وَلَعَذَابُ

And surely, the punishment (wa-la-'adhābu, ওয়ালা'আযাবু; '-dh-b / অ-য-ব – punishment // 'adhābu // [Cognate: none])

41:16j:

الْآخِرَةِ

of the Hereafter (l-ākhirati, ল-আ-খিরাতি; a-kh-r / অ-খ-র – last // ākhirati // [Cognate: none])

41:16k:

أَخْزَىٰ

(is) more disgracing (akhzā, আখঝা; kh-z-y / খ-য-য় – disgrace // akhzā // [Cognate: none])

41:16l:

وَهُمْ لَا يُنصَرُونَ

and they will not be helped. (wa-hum lā yunṣarūna, ওয়া হুম লা ইউনসারূন; n-ṣ-r / ন-স-র – to help // yunṣarūna // Cognate: Hebrew: nāṣar "to watch, guard")

Linguistic Gloss:

So We sent [fa-ar'salnā] upon them a wind [rīḥan: from r-w-ḥ, cf. Hebrew rūaḥ], furious [ṣarṣaran: "intensely cold" or "violently noisy"], in days [ayyāmin] of misfortune [naḥisātin: "ominous" or "calamitous"]. to make them taste [li-nudhīqahum: from dhawq "taste"] the punishment of disgrace ['adhāba l-khiz'yi] in the worldly life [fī l-ḥayāti d-dunyā]. And surely, the punishment [wa-la-'adhābu] of the Hereafter [l-ākhirati] (is) more disgracing [akhzā], and they will not be helped. [lā yunṣarūna: "they will have no nāṣir (helper)"].

ফাআরসালনা 'আলাইহিম রীহান সারসারান ফী আইয়্যামিন নাহিসা-তিল লিনুযীক্বাহুম 'আযাবাল খিযয়ি ফিল হায়া-তিদ দুনইয়া। ওয়ালা'আযাবুল আ-খিরাতি আখঝা ওয়া হুম লা ইউনসারূন।

(র-স-ল/ অতঃপর আমি 'প্রেরণ' করলাম; র-ও-হ/ তাদের উপর 'রীহ' (বায়ু), cf. হিব্রু 'রুয়াখ'; স-র-র/ 'সারসার' (প্রচণ্ড ঠাণ্ডা/শব্দময়); য়-ও-ম + ন-হ-স/ 'নাহস' (অশুভ) 'দিনগুলোতে'; য-ও-ক/ তাদের 'আস্বাদন' (যওক) করাতে; অ-য-ব + খ-য-য়/ 'খিযয়ী' (লাঞ্ছনাদায়ক) 'আযাব'; হ-য়-য় + দ-ন-ও/ 'দুনিয়ার' (নিম্ন) 'হায়াতে'। অ-য-ব + অ-খ-র/ আর 'আখিরাতের' 'আযাব' তো; খ-য-য়/ আরও 'লাঞ্ছনাদায়ক'; ন-স-র/ এবং তাদের 'সাহায্য' (নসরত) করা হবে না।)

Tafsīr 41:16: The Punishment Detailed

This verse answers their boast of "strength" (41:15). Allah, as Ṭabarī notes, destroyed them with the most intangible of things: a rīḥ ṣarṣar (a furious, cold wind). Their great quwwah was useless against it. The wind came on ayyām naḥisāt (days of misfortune) to make them taste (nudhīqahum) the 'adhāb al-khizy (punishment of disgrace) in this dunyā. This connects to 69:6 (wind 'ātiyah "violent"), 54:19 (wind on a "day of continuous misfortune"), and 11:60 (their curse in this world). The Prophet ﷺ said, "I was given victory by the Saba (east wind), and the people of 'Ad were destroyed by the Dabur (west wind)" (Bukhārī). This was a warning to the Meccan Quraysh that their might could be undone by Allah's unseen forces.

Verse 46:21 – The Warning at Al-Aḥqāf (Al-Ahqaf)

46:21a:

وَاذْكُرْ أَخَا عَادٍ

And remember the brother of 'Ad (wadhkur akhā 'ādin, ওয়াযকুর আখা 'আদিন; dh-k-r / য-ক-র – to remember // dhkur // Cognate: Hebrew: zeker "remembrance" ; a-kh-w / অ-খ-ও – brother // akhā // Cognate: Hebrew: 'ākh "brother" ; '-d / অ-দ – 'Ad // 'ādin // [Cognate: none])

46:21b:

إِذْ أَنذَرَ قَوْمَهُ

when he warned his people (idh andhara qawmahu, ইয আনযারা ক্বাওমাহূ; n-dh-r / ন-য-র – to warn // andhara // [Cognate: none] ; q-w-m / ক-ও-ম – people // qawmahu // Cognate: Hebrew: 'am "people")

46:21c:

بِالْأَحْقَافِ

at the sand dunes (bi-l-aḥqāfi, বিল আহক্বা-ফি; ḥ-q-f / হ-ক-ফ – sand dune // aḥqāfi // [Cognate: none])

46:21d:

وَقَدْ خَلَتِ

and had certainly passed (wa-qad khalat, ওয়া ক্বাদ খালাত; kh-l-w / খ-ল-ও – to be empty, pass // khalat // [Cognate: none])

46:21e:

النُّذُرُ مِن بَيْنِ

the warners from before (n-nudhuru min bayni, ন-নুযুরু মিম বায়নি; n-dh-r / ন-য-র – to warn // nudhuru // [Cognate: none])

46:21f:

يَدَيْهِ وَمِنْ خَلْفِهِ

him and from after him (yadayhi wa-min khalfihi, ইয়াদাইহি ওয়া মিন খালফিহী; y-d / য়-দ – hand // yadayhi // Cognate: Hebrew: yāḍ "hand" ; kh-l-f / খ-ল-ফ – behind // khalfihi // Cognate: Syriac: ḥlāp "instead of")

46:21g:

أَلَّا تَعْبُدُوا

(saying), "That you worship not (allā ta'budū, আল্লা তা'বুদূ; '-b-d / অ-ব-দ – to worship // ta'budū // Cognate: Hebrew: 'āvad "to serve")

46:21h:

إِلَّا اللَّهَ

except Allah. (illā llāha, ইল্লাল্লাহা; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God")

46:21i:

إِنِّي أَخَافُ

Indeed, I fear (innī akhāfu, ইন্নী আখা-ফু; kh-w-f / খ-ও-ফ – to fear // akhāfu // [Cognate: none])

46:21j:

عَلَيْكُمْ عَذَابَ

for you the punishment ('alaykum 'adhāba, 'আলাইকুম 'আযাবা; '-dh-b / অ-য-ব – punishment // 'adhāba // [Cognate: none])

46:21k:

يَوْمٍ عَظِيمٍ

of a Great Day." (yawmin 'aẓīmin, ইয়াওমিন 'আযীম; y-w-m / য়-ও-ম – day // yawmin // Cognate: Hebrew: yōm "day" ; '-ẓ-m / অ-জ-ম – great // 'aẓīmin // [Cognate: none])

Linguistic Gloss:

And remember the brother of 'Ad [akhā 'ādin: Hūd], when he warned [andhara] his people [qawmahu] at the sand dunes [bi-l-aḥqāfi: the Sūrah's name, their homeland]. and had certainly passed [qad khalat] the warners [an-nudhuru] from before him and from after him [min bayni yadayhi wa-min khalfihi: "from between his hands and from behind him," an idiom for "all around" or "all history"], (saying), "That you worship not [allā ta'budū, cf. Hebrew 'āvad] except Allah. Indeed, I fear [innī akhāfu] for you the punishment of a Great Day." ['adhāba yawmin 'aẓīmin].

ওয়াযকুর আখা 'আদিন ইয আনযারা ক্বাওমাহূ বিল আহক্বা-ফি ওয়া ক্বাদ খালাত ন-নুযুরু মিম বায়নি ইয়াদাইহি ওয়া মিন খালফিহী আল্লা তা'বুদূ ইল্লাল্লাহা। ইন্নী আখা-ফু 'আলাইকুম 'আযাবা ইয়াওমিন 'আযীম।

(য-ক-র + অ-খ-ও + অ-দ/ 'স্মরণ কর' 'আদের ভাই' (হূদ) কে; ন-য-র + ক-ও-ম/ যখন সে তার 'কওমকে' 'সতর্ক' করেছিল; হ-ক-ফ/ 'আহক্বাফ' (বালিয়াড়ি) উপত্যকায়; খ-ল-ও + ন-য-র/ যখন 'সতর্ককারীরা' 'অতীত' হয়েছে; য়-দ + খ-ল-ফ/ তার 'সামনে' (হাতের মাঝে) ও 'পিছনে'; অ-ব-দ + অ-ল-হ/ "তোমরা 'ইবাদত' করো না 'আল্লাহ' ছাড়া"। খ-ও-ফ + অ-য-ব + য়-ও-ম + অ-জ-ম/ "নিশ্চয় আমি তোমাদের জন্য 'ভয়' করছি এক 'ভয়াবহ দিনের' 'আযাব'।" (cf. 26:135))

Tafsīr 46:21: The Warning at Al-Aḥqāf

This verse gives the geographical setting of 'Ad: al-Aḥqāf (the winding sand dunes, identified by exegetes like Ibn Kathīr as being in southern Arabia, near Yemen/Oman). It stresses Hūd ("brother of 'Ad") was not an anomaly but part of a universal chain of nudhur (warners) who all preached the same core message: allā ta'budū illā llāh ("Worship none but Allah"). This connects to 26:135 (identical "Great Day" warning), 3:144 ("messengers have passed on before him"), and 46:9 (Prophet Muhammad ﷺ: "I am not an innovation among messengers"). This Meccan verse explicitly links the Prophet's ﷺ message to Hūd's, validating his call as the continuation of this ancient, monotheistic tradition.

Verse 46:22 – The Demand for Punishment

46:22a:

قَالُوا أَجِئْتَنَا

46:22b:

لِتَأْفِكَنَا

to turn us away (li-ta'fikanā, লিতা'ফিকানা; a-f-k / অ-ফ-ক – to turn away, lie // ta'fikanā // [Cognate: none])

46:22c:

عَنْ آلِهَتِنَا

from our gods? ('an ālihatinā, 'আন আ-লিহাতিনা; a-l-h / অ-ল-হ – god // ālihatinā // Cognate: Hebrew: 'elōah "god")

46:22d:

فَأْتِنَا بِمَا

Then bring upon us that (fa'tinā bi-mā, ফা'তিনা বিমা; a-t-y / অ-ত-য় – to come, bring // 'tinā // [Cognate: none])

46:22e:

تَعِدُنَا

which you promise us (ta'idunā, তা'ইদুনা; w-'-d / ও-অ-দ – to promise // ta'idunā // [Cognate: none])

46:22f:

إِن كُنتَ

if you are (in kunta, ইন কুন্তা; k-w-n / ক-ও-ন – to be // kunta // Cognate: Hebrew: kūn "to be established")

46:22g:

مِنَ الصَّادِقِينَ

among the truthful." (mina ṣ-ṣādiqīna, মিনাস সাদিক্বীন; ṣ-d-q / স-দ-ক – to be true // ṣādiqīna // Cognate: Hebrew: tzedeq "righteousness")

Linguistic Gloss:

They said, "Have you come to us to turn us away [li-ta'fikanā: from a-f-k, "to turn from" or "to delude/lie," source of ifk "a lie"] from our gods? [min ālihatinā]. Then bring upon us that [fa'tinā bi-mā] which you promise us [ta'idunā: the promised 'adhāb], if you are among the truthful." [mina ṣ-ṣādiqīna: "if you are telling the truth" (about the punishment), cf. Hebrew tzedeq].

ক্বালূ আজি'তানা লিতা'ফিকানা 'আন আ-লিহাতিনা ফা'তিনা বিমা তা'ইদুনা ইন কুন্তা মিনাস সাদিক্বীন।

(ক-ও-ল/ তারা বললো; জ-য়-অ/ "তুমি কি আমাদের কাছে এসেছ; অ-ফ-ক/ আমাদের 'বিমুখ' (আফক) করার জন্য; অ-ল-হ/ আমাদের 'ইলাহ'দের থেকে?। অ-ত-য় + ও-অ-দ/ তাহলে নিয়ে আসো যা 'প্রতিজ্ঞা' (শাস্তি) করছ; ক-ও-ন + স-দ-ক/ যদি তুমি 'সত্যবাদী' হও।" cf. হিব্রু 'তেযদেক' "ন্যায়পরায়ণতা")

Tafsīr 46:22: The Demand for Punishment

This verse (parallel to 7:70) captures 'Ad's defiant response. They accuse Hūd of ifk (delusion/falsehood), claiming his goal is to turn them from their gods. Ṭabarī notes this shows their primary loyalty was to their ālihat (gods). They then mockingly challenge Hūd, demanding he bring the 'adhāb (punishment) he promised (ta'idunā). This connects to 10:48 ("When is this promise?"), 17:90-93 (the Quraysh's demands), and 7:77 (Thamūd's identical challenge to Ṣāliḥ). This Meccan verse showed the Prophet ﷺ that this taunt—"bring the punishment if you're truthful"—is the standard, arrogant retort of disbelievers (like the Quraysh) who feel invincible.

Verse 46:23 – The Prophetic Response

46:23a:

قَالَ إِنَّمَا الْعِلْمُ

He said, "Only the knowledge (qāla innamā l-'ilmu, ক্বালা ইন্নামাল 'ইলমু; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; '-l-m / অ-ল-ম – to know // 'ilmu // Cognate: Hebrew: 'ōlām "world" [knowledge])

46:23b:

عِندَ اللَّهِ

(is) with Allah ('inda llāhi, 'ইন্দাল্লাহি; '-n-d / অ-ন-দ – with // 'inda // [Cognate: none] ; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God")

46:23c:

وَأُبَلِّغُكُم

and I convey to you (wa-uballighukum, ওয়া উবাল্লিগুকুম; b-l-gh / ব-ল-গ – to reach, convey // uballighukum // [Cognate: none])

46:23d:

مَا أُرْسِلْتُ بِهِ

that which I was sent with (mā ur'sil'tu bihi, মা উরসিলতু বিহী; r-s-l / র-স-ল – to send // ur'sil'tu // Cognate: Syriac: rāslā "messenger")

46:23e:

وَلَٰكِنِّي أَرَاكُمْ

but I see you (walākinnī arākum, ওয়ালা কিন্নী আরা-কুম; l-k-n / ল-ক-ন – but // walākinnī // [Cognate: none] ; r-'-y / র-অ-য় – to see // arākum // Cognate: Hebrew: rā'āh "to see")

46:23f:

قَوْمًا تَجْهَلُونَ

(are) a people who are ignorant." (qawman tajhalūna, ক্বাওমান তাজহালূন; q-w-m / ক-ও-ম – people // qawman // Cognate: Hebrew: 'am "people" ; j-h-l / জ-হ-ল – to be ignorant // tajhalūna // [Cognate: none])

Linguistic Gloss:

He said, "Only the knowledge [innamā l-'ilmu: "the knowledge" (of when the punishment comes)] (is) with Allah ['inda llāhi], and I convey to you [wa-uballighukum: from b-l-gh, "I make reach"] that which I was sent with [mā ur'sil'tu bihi]. but I see you [walākinnī arākum] (are) a people who are ignorant." [qawman tajhalūna: from j-h-l, "to act foolishly/ignorantly," the root of jāhiliyyah].

ক্বালা ইন্নামাল 'ইলমু 'ইন্দাল্লাহি ওয়া উবাল্লিগুকুম মা উরসিলতু বিহী ওয়ালা কিন্নী আরা-কুম ক্বাওমান তাজহালূন।

(ক-ও-ল/ তিনি বললেন; অ-ল-ম/ "এর 'ইলম' (জ্ঞান) তো; অ-ন-দ + অ-ল-হ/ কেবল 'আল্লাহর' 'কাছে'। ব-ল-গ/ আর আমি 'পৌঁছে' দিচ্ছি; র-স-ল/ যা নিয়ে আমি 'প্রেরিত' হয়েছি। ল-ক-ন + র-অ-য়/ কিন্তু আমি তোমাদের 'দেখছি', cf. হিব্রু 'রা'আহ'; ক-ও-ম + জ-হ-ল/ এক 'কওম' (সম্প্রদায়) যারা 'জাহালাত' (মূর্খতা) করছ।")

Tafsīr 46:23: The Prophetic Response

Hūd's reply, as Ṭabarī explains, defines the prophetic role. He does not control the punishment; innamā l-'ilmu 'inda llāh ("The knowledge is only with Allah"). His job is one of tablīgh (conveyance), not execution. He then diagnoses their root problem: jahl (ignorance), which here means foolish arrogance and recklessness, not a lack of information. This connects to 7:187 ("They ask you about the Hour... Say: 'Its knowledge is only with my Lord'"), 67:26, and 79:42-44. This verse gave the Prophet ﷺ the exact words to refute the Quraysh's taunts: "My job is to warn; Allah's job is to punish."

Verse 46:24 – The Punishment Arrives

46:24a:

فَلَمَّا رَأَوْهُ

Then, when they saw it (fa-lammā ra'awhu, ফালাম্মা রাআওহু; r-'-y / র-অ-য় – to see // ra'awhu // Cognate: Hebrew: rā'āh "to see")

46:24b:

عَارِضًا

(as) a dense cloud ('āriḍan, 'আ-রিদান; '-r-ḍ / অ-র-দ – to be broad // 'āriḍan // [Cognate: none])

46:24c:

مُّسْتَقْبِلَ

heading toward (mus'taqbila, মুসতাক্ববিলা; q-b-l / ক-ব-ল – to face, approach // mus'taqbila // [Cognate: none])

46:24d:

أَوْدِيَتِهِمْ

their valleys (awdiyatihim, আওদিয়াতিহিম; w-d-y / ও-দ-য় – valley // awdiyatihim // Cognate: Hebrew: gay' "valley" [topographical term])

46:24e:

قَالُوا هَٰذَا

they said, "This (is) (qālū hādhā, ক্বালূ হাযা; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice")

46:24f:

عَارِضٌ مُّمْطِرُنَا

a dense cloud (that will) rain on us." ('āriḍun mum'ṭirunā, 'আ-রিদুন মুমত্বিরুনা; '-r-ḍ / অ-র-দ – to be broad // 'āriḍun // [Cognate: none] ; m-ṭ-r / ম-ত-র – rain // mum'ṭirunā // [Cognate: none])

46:24g:

بَلْ هُوَ

"Rather, it (is) (bal huwa, বাল হুওয়া; b-l / ব-ল – rather // bal // [Cognate: none])

46:24h:

مَا اسْتَعْجَلْتُم بِهِ

that which you sought to hasten! (ma s'ta'jaltum bihi, মা স্তা'জ্বালতুম বিহী; '-j-l / অ-জ-ল – to hasten // sta'jaltum // [Cognate: none])

46:24i:

رِيحٌ فِيهَا

A wind, in it (is) (rīḥun fīhā, রীহুন ফীহা; r-w-ḥ / র-ও-হ – wind // rīḥun // Cognate: Hebrew: rūaḥ "wind, spirit")

46:24j:

عَذَابٌ أَلِيمٌ

a painful punishment." ('adhābun alīmun, 'আযাবুন আলীম; '-dh-b / অ-য-ব – punishment // 'adhābun // [Cognate: none] ; a-l-m / অ-ল-ম – pain // alīmun // [Cognate: none])

Linguistic Gloss:

Then, when they saw it [ra'awhu] (as) a dense cloud ['āriḍan: "something broad," a large cloud bank], heading toward [mus'taqbila] their valleys [awdiyatihim], they said, "This (is) a dense cloud (that will) rain on us." ['āriḍun mum'ṭirunā]. "Rather, it (is) that which you sought to hasten! [ma s'ta'jaltum bihi: from '-j-l, "to rush," referring to their 46:22 taunt]. A wind [rīḥun, cf. Hebrew rūaḥ], in it (is) a painful punishment." ['adhābun alīmun].

ফালাম্মা রাআওহু 'আ-রিদান মুসতাক্ববিলা আওদিয়াতিহিম ক্বালূ হাযা 'আ-রিদুন মুমত্বিরুনা। বাল হুওয়া মা স্তা'জ্বালতুম বিহী। রীহুন ফীহা 'আযাবুন আলীম।

(র-অ-য়/ অতঃপর যখন তারা তা 'দেখলো', cf. হিব্রু 'রা'আহ'; অ-র-দ/ 'আরিয' (বিস্তৃত মেঘ) রূপে; ক-ব-ল + ও-দ-য়/ তাদের 'উপত্যকা'র দিকে 'আসতে'; ক-ও-ল/ তারা 'বললো'; অ-র-দ + ম-ত-র/ "এ তো 'মেঘ', আমাদের 'বৃষ্টি' দেবে।"। ব-ল/ (বলা হলো) "বরং; অ-জ-ল/ এটা তা-ই যা তোমরা 'তাড়াতাড়ি' চেয়েছিলে! (cf. 46:22)। র-ও-হ/ এটা 'রীহ' (বায়ু), cf. হিব্রু 'রুয়াখ'; অ-য-ব + অ-ল-ম/ যার মধ্যে আছে 'আলীম' (যন্ত্রণাদায়ক) 'আযাব'।"

Tafsīr 46:24: The Punishment Arrives

This verse details the divine irony of their destruction. The 'Ad, likely suffering a drought, saw the 'āriḍ (dense cloud) and rejoiced, thinking it was mum'ṭirunā (rain-bringing). As Ṭabarī notes, their joy was turned to horror. The response (either by Hūd or angels) was: Bal! ("Rather!") this is what you ista'jaltum (sought to hasten)—your punishment. This connects to 41:16 (the rīḥ ṣarṣar), 69:6, and 54:19. The Prophet ﷺ, upon seeing a dense cloud, would become worried, fearing it might be a punishment, and would say, "O Allah, I seek refuge... from the evil of what is in it" (Ṣaḥīḥ Muslim). This verse warns against celebrating worldly signs (like a raincloud) while ignoring divine warnings.

Verse 46:25 – The Utter Destruction

46:25a:

تُدَمِّرُ كُلَّ

Destroying every (tudammiru kulla, তুদাম্মিরু কুল্লা; d-m-r / দ-ম-র – to destroy // tudammiru // [Cognate: none] ; k-l-l / ক-ল-ল – all // kulla // [Cognate: none])

46:25b:

شَيْءٍ بِأَمْرِ

thing by the command (shay'in bi-amri, শাইইন বিআমরি; sh-y-' / শ-য়-অ – thing // shay'in // Cognate: Hebrew: shay "gift" [semantic divergence] ; a-m-r / অ-ম-র – command // amri // [Cognate: none])

46:25c:

رَبِّهَا

of its Lord. (rabbihā, রাব্বিহা; r-b-b / র-ব-ব – lord // rabbihā // Cognate: Hebrew: rav "master")

46:25d:

فَأَصْبَحُوا

So they became (such that) (fa-aṣbaḥū, ফাআসবাহূ; ṣ-b-ḥ / স-ব-হ – morning, to become // aṣbaḥū // [Cognate: none])

46:25e:

لَا يُرَىٰ

not could be seen (lā yurā, লা ইউরা; r-'-y / র-অ-য় – to see // yurā // Cognate: Hebrew: rā'āh "to see")

46:25f:

إِلَّا مَسَاكِنُهُمْ

except their dwellings. (illā masākinuhum, ইল্লা মাসা-কিনুহুম; s-k-n / স-ক-ন – to dwell // masākinuhum // Cognate: Hebrew: mishkān "dwelling")

46:25g:

كَذَٰلِكَ نَجْزِي

Thus do We recompense (kadhālika najzī, কাযা-লিকা নাজঝী; j-z-y / জ-য-য় – to recompense // najzī // [Cognate: none])

46:25h:

الْقَوْمَ الْمُجْرِمِينَ

the people (who are) criminals. (l-qawma l-mujrimīna, ল-ক্বাওমাল মুজরিমীন; q-w-m / ক-ও-ম – people // qawma // Cognate: Hebrew: 'am "people" ; j-r-m / জ-র-ম – to commit a crime // mujrimīna // [Cognate: none])

Linguistic Gloss:

Destroying every [tudammiru kulla] thing by the command [bi-amri] of its Lord. [rabbihā]. So they became (such that) [fa-aṣbaḥū: "by morning"], not could be seen [lā yurā] except their dwellings. [illā masākinuhum: from s-k-n "to dwell," cf. Hebrew mishkān]. Thus do We recompense [kadhālika najzī] the people (who are) criminals. [l-qawma l-mujrimīna: the "guilty ones"].

তুদাম্মিরু কুল্লা শাইইন বিআমরি রাব্বিহা। ফাআসবাহূ লা ইউরা ইল্লা মাসা-কিনুহুম। কাযা-লিকা নাজঝিল ক্বাওমাল মুজরিমীন।

(দ-ম-র/ "তা 'ধ্বংস' (তাদমীর) করে দেবে; ক-ল-ল + শ-য়-অ/ 'সব' 'কিছু'কে; অ-ম-র + র-ব-ব/ তার 'রবের' 'আদেশে'।" স-ব-হ/ অতঃপর 'সকালে' (তারা এমন হলো); র-অ-য়/ 'দেখা' যাচ্ছিল না; স-ক-ন/ তাদের 'বাসস্থান' (মাসাকিন) ছাড়া আর কিছুই, cf. হিব্রু 'মিশকান'। জ-য-য়/ এভাবেই আমি 'প্রতিদান' (জাযা) দেই; ক-ও-ম + জ-র-ম/ 'মুজরিম' (অপরাধী) 'সম্প্রদায়কে'।)

Tafsīr 46:25: The Utter Destruction

The wind's power was absolute: tudammiru kulla shay' ("destroying everything")—everything Allah willed it to destroy. The result, as Ibn Kathīr describes, was total annihilation: fa-aṣbaḥū ("by morning") nothing was left of them, illā masākinuhum ("except their empty dwellings"), which stood as a silent testament to their existence and their fate. The verse concludes with the universal moral: kadhālika najzī l-qawma l-mujrimīn ("Thus We recompense the guilty"). This connects to 69:7-8 (seven nights and eight days), 51:42 ("left nothing... but made it like ashes"), and 13:32. This was the final, terrifying warning to the Quraysh: their cities, too, could become mere masākin (empty dwellings).

Verse 54:18 – The Rejection and the Result

54:18a:

كَذَّبَتْ عَادٌ

'Ad denied; (kadhdhabat 'ādun, কাযযাবাত 'আদুন; k-dh-b / ক-য-ব – to lie, deny // kadhdhabat // [Cognate: none] ; '-d / অ-দ – 'Ad // 'ādun // [Cognate: none])

54:18b:

فَكَيْفَ كَانَ

so how (was) (fa-kayfa kāna, ফাকায়ফা কা-না; k-y-f / ক-য়-ফ – how // kayfa // [Cognate: none] ; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be established")

54:18c:

عَذَابِي وَنُذُرِ

My Punishment and My Warning? ('adhābī wa-nudhuri, 'আযাবী ওয়া নুযুরি; '-dh-b / অ-য-ব – punishment // 'adhābī // [Cognate: none] ; n-dh-r / ন-য-র – to warn // nudhuri // [Cognate: none])

Linguistic Gloss:

'Ad denied; [kadhdhabat 'ādun: kadhdhabat implies an intense denial or "belying"], so how (was) [fa-kayfa kāna: kayfa is a rhetorical question demanding awe], My Punishment ['adhābī] and My Warning? [wa-nudhuri: Nudhur is the plural of nadhīr (warning), signifying "My warnings" or "the fulfillment of My warnings"].

কাযযাবাত 'আদুন ফাকায়ফা কা-না 'আযাবী ওয়া নুযুরি।

(ক-য-ব + অ-দ/ 'আদ' জাতি 'মিথ্যা' প্রতিপন্ন করেছিল; ক-য়-ফ + ক-ও-ন/ "অতঃপর 'কেমন' 'ছিল'; অ-য-ব + ন-য-র/ আমার 'আযাব' (শাস্তি) ও আমার 'নুযুর' (সতর্কবাণী)!")

Tafsīr 54:18: The Rejection and the Result

This verse begins the 'Ad narrative in Sūrah Al-Qamar (The Moon), a Sūrah known for its rapid, impactful accounts of destruction. It starts with the crime: kadhdhabat 'Ād ("'Ad denied"). It is followed immediately by the consequence, posed as a terrifying rhetorical question from Allah: fa-kayfa kāna 'adhābī wa-nudhur? ("So how was My punishment and My warning?"). Ṭabarī explains this question is meant to inspire 'ibrah (a lesson) and fear, emphasizing the horrifying reality that befell them. This connects to 54:16 (the identical question about Noah's people), 54:21 (repeated for 'Ad), and 54:30. This Meccan verse confronted the Quraysh: "Look what happened to 'Ad; how severe was My punishment? Are you prepared for the same?"

Verse 54:19 – The Day of Misfortune

54:19a:

إِنَّا أَرْسَلْنَا

"Indeed We, We sent (innā ar'salnā, ইন্না আরসালনা; i-n-n / ই-ন-ন – indeed // innā // [Cognate: none] ; r-s-l / র-স-ল – to send // ar'salnā // Cognate: Syriac: rāslā "messenger")

54:19b:

عَلَيْهِمْ رِيحًا

upon them a wind ('alayhim rīḥan, 'আলাইহিম রীহান; r-w-ḥ / র-ও-হ – wind // rīḥan // Cognate: Hebrew: rūaḥ "wind, spirit")

54:19c:

صَرْصَرًا

furious (ṣarṣaran, সারসারান; ṣ-r-r / স-র-র – to creak, be cold // ṣarṣaran // [Cognate: none])

54:19d:

فِي يَوْمِ

on a day (fī yawmi, ফী ইয়াওমি; y-w-m / য়-ও-ম – day // yawmi // Cognate: Hebrew: yōm "day")

54:19e:

نَحْسٍ مُّسْتَمِرٍّ

of misfortune, continuous. (naḥsin mus'tamirrin, নাহসিম মুসতামিররিন; n-ḥ-s / ন-হ-স – misfortune // naḥsin // Cognate: Hebrew: nəḥōsheth "copper" [semantic divergence] ; m-r-r / ম-র-র – to pass, continue // mus'tamirrin // [Cognate: none])

Linguistic Gloss:

"Indeed We, We sent [innā ar'salnā: Innā (We) emphasizes divine power], upon them a wind [rīḥan, cf. Hebrew rūaḥ] furious [ṣarṣaran: "intensely cold" or "violently shrieking"], on a day [fī yawmi] of misfortune, continuous. [naḥsin mus'tamirrin: naḥs (cf. 41:16) means "ill-omen" or "calamity," and mustamir (from m-r-r "to pass") means it was "ongoing" or "unrelenting"].

ইন্না আরসালনা 'আলাইহিম রীহান সারসারান ফী ইয়াওমি নাহসিম মুসতামির।

(ই-ন-ন + র-স-ল/ "নিশ্চয় আমি 'প্রেরণ' করেছিলাম; র-ও-হ/ তাদের উপর 'রীহ' (বায়ু), cf. হিব্রু 'রুয়াখ'; স-র-র/ 'সারসার' (প্রচণ্ড); য়-ও-ম/ এক 'দিনে', cf. হিব্রু 'ইয়োম'; ন-হ-স + ম-র-র/ 'মুসতামির' (অবিরাম) 'নাহস' (অশুভ)।")

Tafsīr 54:19: The Day of Misfortune

This verse specifies the instrument of destruction: a rīḥ ṣarṣar (a furious wind), parallel to 41:16. It came on a yawm naḥs (day of misfortune) that was mustamir (continuous, unrelenting). Ibn Kathīr cites interpretations that this "day" (or days, as per 69:7) began on a Wednesday and continued unbroken, bringing bad omens to a dreadful conclusion. This connects to 41:16 (ayyām naḥisāt), 69:7 ("seven nights and eight days"), and 51:41 (the rīḥ al-'aqīm "the barren wind"). This verse served as a stark Meccan warning, illustrating that Allah's punishment, when it comes, is not a brief event but can be a mustamir (continuous) ordeal.

Verse 54:20 – The Result: Uprooted Trunks

54:20a:

تَنزِعُ النَّاسَ

Snatching away the people (tanzi'u n-nāsa, তানঝি'উন না-সা; n-z-' / ন-য-অ – to snatch, pull out // tanzi'u // [Cognate: none] ; a-n-s / অ-ন-স – people // nāsa // Cognate: Hebrew: 'enōsh "man")

54:20b:

كَأَنَّهُمْ

as if they were (ka-annahum, কাআন্নাহুম; k-n-n / ক-ন-ন – as if // ka-anna // [Cognate: none])

54:20c:

أَعْجَازُ نَخْلٍ

trunks of palm-trees (a'jāzu nakhlin, আ'জ্বাযু নাখলিন; '-j-z / অ-জ-য – root, trunk // a'jāzu // [Cognate: none] ; n-kh-l / ন-খ-ল – palm tree // nakhlin // [Cognate: none])

54:20d:

مُّنقَعِرٍ

uprooted. (munqa'irin, মুনক্বা'ইরিন; q-'-r / ক-অ-র – to uproot // munqa'irin // [Cognate: none])

Linguistic Gloss:

Snatching away the people [tanzi'u n-nāsa: from n-z-', "to violently pull out or extract"], as if they were [ka-annahum], trunks of palm-trees [a'jāzu nakhlin: a'jāz are the "lower trunks" or "stumps"], uprooted. [munqa'irin: from q-'-r, "to be gouged out from the root"].

তানঝি'উন না-সা কাআন্নাহুম আ'জ্বাযু নাখলিম মুনক্বা'ইর।

(ন-য-অ + অ-ন-স/ "তা (বায়ু) 'উৎখাত' (নাঝা') করছিল 'মানুষদের', cf. হিব্রু 'এনোশ'; ক-ন-ন/ 'যেন' তারা; অ-জ-য + ন-খ-ল/ 'নাখল' (খেজুর) গাছের 'আ'জায' (কাণ্ড); ক-অ-র/ 'মুনকা'ইর' (সমূলে উৎপাটিত)।")

Tafsīr 54:20: The Result: Uprooted Trunks

This verse provides a terrifying visual. The rīḥ (wind) would tanzi' (violently snatch) the people. Their tall, strong bodies (cf. 7:69 basṭah), now lifeless, were compared to a'jāzu nakhlin munqa'ir ("uprooted palm trunks"). Ṭabarī and Qurṭubī explain this simile's power: the wind would lift them, smash them to the ground, and leave them headless and limbless, like hollow trunks ripped from the earth. This connects to 69:7 (the identical simile, munqa'ir), 89:7 (their "pillars"), and 41:15 (their boast of "strength"). This imagery directly refuted 'Ad's pride in their quwwah (strength); Allah made their destroyed bodies a symbol of hollow, uprooted arrogance.

Verse 54:21 – The Question Repeated

54:21a:

فَكَيْفَ كَانَ

So how (was) (fa-kayfa kāna, ফাকায়ফা কা-না; k-y-f / ক-য়-ফ – how // kayfa // [Cognate: none] ; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be established")

54:21b:

عَذَابِي وَنُذُرِ

Linguistic Gloss:

So how (was) [fa-kayfa kāna], My Punishment ['adhābī] and My Warning? [wa-nudhuri].

ফাকায়ফা কা-না 'আযাবী ওয়া নুযুরি।

(ক-য়-ফ + ক-ও-ন/ "অতঃপর 'কেমন' 'ছিল'; অ-য-ব + ন-য-র/ আমার 'আযাব' ও আমার 'সতর্কবাণী'!")

Tafsīr 54:21: The Question Repeated

Allah repeats the terrifying rhetorical question from verse 18. After describing the punishment in vivid detail (the continuous wind, the uprooted trunks), the question lands with even greater force. As Ibn Kathīr notes, the repetition serves to drive the lesson home: "After hearing this, reflect! How (fearsome) was the fulfillment of My warning?" This connects to 54:16, 54:18, 54:30, 54:37, and 54:39 (the Sūrah's refrain). This repetitive, hammer-blow style was aimed directly at the hardened hearts of the Meccan disbelievers, forcing them to confront the kayfiyyah (the "how-ness" or nature) of divine retribution.

Verse 54:22 – The Qur'ān Made Easy

54:22a:

وَلَقَدْ يَسَّرْنَا

And We have certainly made easy (wa-laqad yassarnā, ওয়া লাক্বাদ ইয়াসসারনা; y-s-r / য়-স-র – to be easy // yassarnā // [Cognate: none])

54:22b:

الْقُرْآنَ

the Qur'ān (l-qur'āna, ল-ক্বুরআ-না; q-r-' / ক-র-অ – to read, recite // qur'āna // Cognate: Syriac: qeryānā "reading, scripture")

54:22c:

لِلذِّكْرِ

for remembrance, (li-dh-dhikri, লিযযিকরি; dh-k-r / য-ক-র – to remember // dhikri // Cognate: Hebrew: zeker "remembrance")

54:22d:

فَهَلْ مِن مُّدَّكِرٍ

so is (there) any who will remember? (fa-hal min muddakirin, ফাহাল মিম মুদ্দাকিরিন; dh-k-r / য-ক-র – to remember // muddakirin // [Cognate: none])

Linguistic Gloss:

And We have certainly made easy [wa-laqad yassarnā: from y-s-r, "made accessible"], the Qur'ān [l-qur'āna: "The Recitation," cf. Syriac qeryānā], for remembrance, [li-dh-dhikri: "for dhikr," cf. Hebrew zeker], so is (there) any who will remember? [fa-hal min muddakirin: Muddakir (from dh-k-r) is one who actively takes heed].

ওয়া লাক্বাদ ইয়াসসারনাল ক্বুরআ-না লিযযিকরি ফাহাল মিম মুদ্দাকির।

(য়-স-র/ "এবং অবশ্যই আমি 'সহজ' (ইয়াসসার) করেছি; ক-র-অ/ 'কুরআনকে', cf. সিরিয়াক 'কেরইয়ানা'; য-ক-র/ 'যিকির' (উপদেশ/স্মরণ) এর জন্য, cf. হিব্রু 'যাকের'; য-ক-র/ "সুতরাং 'উপদেশ' (মুদ্দাকির) গ্রহণকারী কেউ আছে কি?")

Tafsīr 54:22: The Qur'ān Made Easy

This verse concludes the 'Ad section (and repeats after every story in this Sūrah). Allah contrasts the difficult fate of 'Ad with the ease of His mercy: wa-laqad yassarnā l-qur'āna ("We have made the Qur'ān easy"). Ṭabarī explains it is "easy" li-dh-dhikr (for remembrance/taking heed)—its lessons are clear, its language powerful. The final question, fa-hal min muddakir? ("So is there any who will remember?"), puts the responsibility squarely on the listener. This connects to 54:17, 54:32, 54:40 (the Sūrah's central theme), and 20:113. This Meccan verse was a direct plea to the Quraysh: "Their story is a 'hard' warning, but this Qur'ān is an 'easy' mercy. Will you take heed from the easy path, or wait for the hard one?"

Verse 69:6 – The Violent Wind

69:6a:

وَأَمَّا عَادٌ

As for 'Ad (wa-ammā 'ādun, ওয়া আম্মা 'আদুন; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; '-d / অ-দ – 'Ad // 'ādun // [Cognate: none])

69:6b:

فَأُهْلِكُوا

then they were destroyed (fa-uhlikū, ফাউহলিকূ; h-l-k / হ-ল-ক – to perish, destroy // uhlikū // Cognate: Hebrew: hālak "to go, walk away" [semantic divergence])

69:6c:

بِرِيحٍ صَرْصَرٍ

by a wind, furious (bi-rīḥin ṣarṣarin, বিরীহিন সারসারিন; r-w-ḥ / র-ও-হ – wind // rīḥin // Cognate: Hebrew: rūaḥ "wind, spirit" ; ṣ-r-r / স-র-র – to creak, be cold // ṣarṣarin // [Cognate: none])

69:6d:

عَاتِيَةٍ

violent. ('ātiyatin, 'আ-তিয়াহ; '-t-w / অ-ত-ও – to be violent, transgress // 'ātiyah // [Cognate: none])

Linguistic Gloss:

As for 'Ad, [wa-ammā 'ādun], then they were destroyed [fa-uhlikū: passive of h-l-k, "they were made to perish"], by a wind, [bi-rīḥin: from r-w-ḥ "wind," cf. Hebrew rūaḥ], furious [ṣarṣarin: "intensely cold" or "shrieking," as in 54:19], violent. ['ātiyah: from '-t-w, "to transgress bounds," "to be excessively violent"].

ওয়া আম্মা 'আদুন ফাউহলিকূ বিরীহিন সারসারিন 'আ-তিয়াহ।

(ও-আ/ আর; অ-দ/ 'আদ' জাতি; হ-ল-ক/ 'هلاك' (ধ্বংস) হয়েছিল; র-ও-হ/ 'রীহ' (বায়ু) দ্বারা, cf. হিব্রু 'রুয়াখ'; স-র-র/ 'সারসার' (প্রচণ্ড ঠাণ্ডা/শব্দময়); অ-ত-ও/ 'আতিয়াহ' (অবাধ্য/অত্যন্ত প্রচণ্ড)।)

Tafsīr 69:6: The Violent Wind

Ibn Kathīr and Qurṭubī explain this verse details the nature of the wind. It was ṣarṣar (furious/cold, as in 41:16 & 54:19) and 'ātiyah (violent, rebellious). 'Ātiyah (from '-t-w) implies the wind itself was "transgressing" all normal bounds in its destructive power, a punishment fitting their own transgression (jabbārīn, 26:130). This connects to 41:16 (wind), 54:19 (ṣarṣar), and 46:24 (the cloud). Revealed in Mecca, this verse used vivid, terrifying language to describe the kayfiyyah (nature) of the punishment awaiting arrogant powers like the Quraysh.

Verse 69:7 – The Duration

69:7a:

سَخَّرَهَا عَلَيْهِمْ

He imposed it upon them (sakhkharahā 'alayhim, সাখখারাها 'আলাইহিম; s-kh-r / স-খ-র – to subject, impose // sakhkharahā // [Cognate: none])

69:7b:

سَبْعَ لَيَالٍ

(for) seven nights (sab'a layālin, সাব'আ লায়া-লিন; s-b-' / স-ব-অ – seven // sab'a // Cognate: Hebrew: sheva' "seven" ; l-y-l / ল-য়-ল – night // layālin // Cognate: Hebrew: laylāh "night")

69:7c:

وَثَمَانِيَةَ أَيَّامٍ

and eight days (wa-thamāniyata ayyāmin, ওয়া ছামা-নিয়াতা আইয়্যামিন; th-m-n / ছ-ম-ন – eight // thamāniyata // [Cognate: none] ; y-w-m / য়-ও-ম – day // ayyāmin // Cognate: Hebrew: yōm "day")

69:7d:

حُسُومًا

in succession, (ḥusūman, হুসূলমান; ḥ-s-m / হ-স-ম – to cut, finalize // ḥusūman // [Cognate: none])

69:7e:

فَتَرَى الْقَوْمَ

so you would see the people (fa-tarā l-qawma, ফাতারাল ক্বাওমা; r-'-y / র-অ-য় – to see // tarā // Cognate: Hebrew: rā'āh "to see" ; q-w-m / ক-ও-ম – people // qawma // Cognate: Hebrew: 'am "people")

69:7f:

فِيهَا صَرْعَىٰ

therein, thrown down, (fīhā ṣar'ā, ফীহা সার'আ; ṣ-r-' / স-র-অ – to throw down // ṣar'ā // [Cognate: none])

69:7g:

كَأَنَّهُمْ

as if they were (ka-annahum, কাআন্নাহুম; k-n-n / ক-ন-ন – as if // ka-anna // [Cognate: none])

69:7h:

أَعْجَازُ نَخْلٍ

69:7i:

خَاوِيَةٍ

hollow. (khāwiyatin, খাবি ইয়াহ; kh-w-y / খ-ও-য় – to be empty, hollow // khāwiyah // [Cognate: none])

Linguistic Gloss:

He imposed it [sakhkharahā: from s-kh-r, "to subjugate" it] upon them (for) seven nights [sab'a layālin, cf. Hebrew sheva' + laylāh] and eight days [thamāniyata ayyāmin, cf. Hebrew yōm], in succession, [ḥusūman: from ḥ-s-m "to cut off," i.e., continuous, decisive, or "root-cutting"]. so you would see [fa-tarā] the people [l-qawma] therein, thrown down, [ṣar'ā: "prostrated," "felled"], as if they were [ka-annahum] trunks of palm-trees [a'jāzu nakhlin] hollow. [khāwiyah: "empty," "tumbled down"].

সাখখারাها 'আলাইহিম সাব'আ লায়া-লিওঁ ওয়া ছামা-নিয়াতা আইয়্যামিন হুসূমা। ফাতারাল ক্বাওমা ফীহা সার'আ কাআন্নাহুম আ'জ্বাযু নাখলিন খাবিইয়াহ।

(স-খ-র/ তিনি তা 'চাপিয়ে' (সখর) দিলেন; স-ব-অ + ল-য়-ল/ 'সাত' 'রাত', cf. হিব্রু 'শেভা', 'লায়লা'; ছ-ম-ন + য়-ও-ম/ ও 'আট' 'দিন', cf. হিব্রু 'ইয়োম'; হ-স-ম/ 'হুসূম' (নিরবচ্ছিন্নভাবে)। র-অ-য় + ক-ও-ম/ তখন তুমি 'দেখতে' 'কওমকে'; স-র-অ/ 'সার'আ' (নিহত/ ভূপাতিত); ক-ন-ন/ 'যেন' তারা; অ-জ-য + ন-খ-ল/ 'নাখল' (খেজুর) গাছের 'কাণ্ড'; খ-ও-য়/ 'খাবিয়াহ' (অসার/ ফাপা)।)

Tafsīr 69:7: The Unrelenting Storm

This verse provides the exact duration of the punishment. Allah "imposed" (sakhkharahā) the wind for sab'a layālin wa-thamāniyata ayyāmin (7 nights, 8 days) ḥusūman (continuously, without pause). Ṭabarī notes ḥusūm implies it "cut them off" decisively. This relentless storm left them ṣar'ā (thrown down). The simile is expanded from 54:20: they are not just munqa'ir (uprooted) but khāwiyah (hollow/empty), emphasizing their inner spiritual emptiness and the worthlessness of their mighty frames. This connects to 54:19-20 (the palm-trunk simile) and 46:25 (the result). This Meccan verse detailed the totality of the destruction, warning the Quraysh that their power was nothing against a sustained 'adhāb.

Verse 69:8 – The Annihilation

69:8a:

فَهَلْ تَرَىٰ

So do you see (fa-hal tarā, ফাহাল তারা; h-l / হ-ল – (question) // hal // [Cognate: none] ; r-'-y / র-অ-য় – to see // tarā // Cognate: Hebrew: rā'āh "to see")

69:8b:

لَهُم مِّن

for them any (lahum min, লাহুম মিন; l-m / ল-ম – for // lahum // [Cognate: none])

69:8c:

بَاقِيَةٍ

remnant? (bāqiyatin, বা-ক্বিয়াহ; b-q-y / ব-ক-য় – to remain // bāqiyah // [Cognate: none])

Linguistic Gloss:

So do you see [fa-hal tarā: hal (a rhetorical question) + tarā (you see), cf. Hebrew rā'āh], for them any [lahum min] remnant? [bāqiyah: from b-q-y "to remain," a "remaining trace" or "survivor"].

ফাহাল তারা লাহুম মিম বা-ক্বিয়াহ।

(হ-ল + র-অ-য়/ "অতঃপর 'তুমি কি' 'দেখতে' পাও, cf. হিব্রু 'রা'আহ'; ল-ম + ব-ক-য়/ তাদের 'বাকিয়া' (কোন অস্তিত্ব/অবশিষ্ট)?" )

Tafsīr 69:8: The Annihilation

This verse is the final, devastating conclusion. Allah addresses the Prophet ﷺ (or any observer) with the rhetorical question: fa-hal tarā lahum min bāqiyah? ("Do you see any bāqiyah (remnant) of them?"). As Ibn Kathīr and Qurṭubī affirm, the answer is "no." The destruction was absolute, an extirpation. This connects to 7:72 (qaṭa'nā dābira, "We cut off their root"), 11:60 (their curse), and 46:25 (illā masākinuhum, "only their dwellings" remained). This Meccan verse served as the ultimate warning of istī'ṣāl (total annihilation) for the Quraysh: this is the fate of those who, like 'Ad, deny their Lord's Āyāt after repeated warnings.

THAMUD

Here is the analysis of the first 10 major verses detailing the story of the People of Thamūd and their prophet, Ṣāliḥ (AS), starting from Sūrah Al-A'rāf.

Verse 7:73 – The Mission to Thamūd

7:73a:

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا

And to Thamūd their brother Ṣāliḥ (wa-ilā thamūda akhāhum ṣāliḥan, ওয়া ইলা ছামূদা আখাহুম সালিহান; th-m-d / ছ-ম-দ – Thamūd // thamūda // [Cognate: none] ; a-kh-w / অ-খ-ও – brother // akhā // Cognate: Hebrew: 'ākh "brother" ; ṣ-l-ḥ / স-ল-হ – righteous // ṣāliḥan // Cognate: Hebrew: ṣālaḥ "to prosper")

7:73b:

قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ

He said, "O my people, worship Allah (qāla yā qawmi 'budū llāha, ক্বালা ইয়া ক্বাওমি'বুদুল্লাহা; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people" ; '-b-d / অ-ব-দ – to worship // 'budū // Cognate: Hebrew: 'āvad "to serve")

7:73c:

مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ

not for you is any deity other than Him (mā lakum min ilāhin ghayruhu, মা লাকুম মিন ইলাহিন গায়রুহূ; m-ā / ম-আ – not // mā // [Cognate: none] ; a-l-h / অ-ল-হ – deity // ilāhin // Cognate: Hebrew: 'elōah "god" ; gh-y-r / গ-য়-র – other than // ghayruhu // [Cognate: none])

7:73d:

قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ

has certainly come to you a clear proof from your Lord (qad jā'atkum bayyinatun min rabbikum, ক্বাদ জ্বা-আতকুম বাইয়্যিনাতুম মির রাব্বিকুম; j-y-' / জ-য়-অ – to come // jā'atkum // [Cognate: none] ; b-y-n / ব-য়-ন – to be clear // bayyinatun // Cognate: Hebrew: bīn "to discern" ; r-b-b / র-ব-ব – lord // rabbikum // Cognate: Hebrew: rav "master")

7:73e:

هَٰذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً

This (is the) she-camel of Allah, (as) a sign for you (hādhihi nāqatu llāhi lakum āyatan, হাযিহী না-ক্বাতুল্লাহা লাকুম আ-য়াহ; n-w-q / ন-ও-ক – she-camel // nāqatu // [Cognate: none] ; a-y-y / অ-য়-য় – sign // āyatan // Cognate: Syriac: 'āthā "sign")

7:73f:

فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ

So leave her to eat in the land of Allah (fa-dharūhā ta'kul fī arḍi llāhi, ফাযারূহা তা'কুল ফী আরদিল্লা-হি; w-dh-r / ও-য-র – to leave // dharūhā // [Cognate: none] ; a-k-l / অ-ক-ল – to eat // ta'kul // Cognate: Hebrew: 'ākhal "to eat" ; a-r-ḍ / অ-র-দ – earth, land // arḍi // Cognate: Hebrew: 'ereṣ "earth")

7:73g:

وَلَا تَمَسُّوهَا بِسُوءٍ

and do not touch her with harm (wa-lā tamassūhā bi-sū'in, ওয়ালা তামাস্সূহা বিসূ-ইন; m-s-s / ম-স-স – to touch // tamassūhā // [Cognate: none] ; s-w-' / স-ও-অ – evil, harm // sū'in // [Cognate: none])

7:73h:

فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ

lest will seize you a punishment painful (fa-ya'khudhakum 'adhābun alīmun, ফাইয়া'খুযাকুম 'আযাবুন আলীম; a-kh-dh / অ-খ-য – to seize // ya'khudhakum // [Cognate: none] ; '-dh-b / অ-য-ব – punishment // 'adhābun // [Cognate: none] ; a-l-m / অ-ল-ম – pain // alīmun // [Cognate: none])

Linguistic Gloss:

And to Thamūd their brother Ṣāliḥ [akhāhum ṣāliḥan: "brother" in lineage, Ṣāliḥ meaning "righteous," cf. Hebrew ṣālaḥ "to prosper"]. He said, "O my people, worship Allah [qāla... 'budū llāha: the universal call, cf. Hebrew 'āvad "to serve"], not for you is any deity other than Him. [mā lakum min ilāhin ghayruhu]. has certainly come to you a clear proof [bayyinah: a "clear sign" cf. Hebrew bīn "to discern"] from your Lord. This (is the) she-camel of Allah [nāqatu llāhi: the Nāqah], (as) a sign for you [āyatan: cf. Syriac 'āthā]. So leave her to eat [fa-dharūhā ta'kul: cf. Hebrew 'ākhal] in the land of Allah [fī arḍi llāhi: cf. Hebrew 'ereṣ], and do not touch her with harm [lā tamassūhā bi-sū'in], lest will seize you a punishment painful ['adhābun alīmun].

ওয়া ইলা ছামূদা আখাহুম সালিহা। ক্বালা ইয়া ক্বাওমি'বুদুল্লাহা মা লাকুম মিন ইলাহিন গায়রুহ। ক্বাদ জ্বা-আতকুম বাইয়্যিনাতুম মির রাব্বিকুম। হাযিহী না-ক্বাতুল্লাহা লাকুম আ-য়াহ। ফাযারূহা তা'কুল ফী আরদিল্লা-হি ওয়ালা তামাস্সূহা বিসূ-ইন ফাইয়া'খুযাকুম 'আযাবুন আলীম।

(ছ-ম-দ/ ছামূদ জাতির প্রতি; অ-খ-ও/ তাদের ভাই; স-ল-হ/ সালিহকে (প্রেরণ করা হলো)। ক-ও-ল/ তিনি বললেন; ক-ও-ম/ হে আমার সম্প্রদায়; অ-ব-দ/ আল্লাহর 'ইবাদত' কর (cf. হিব্রু 'আভাদ'); অ-ল-হ + গ-য়-র/ তিনি ব্যতীত তোমাদের কোন 'ইলাহ' নাই। জ-য়-অ + ব-য়-ন/ তোমাদের কাছে 'বায়্যিনাহ' (স্পষ্ট প্রমাণ) এসেছে (cf. হিব্রু 'বীন'); র-ব-ব/ তোমাদের রবের পক্ষ থেকে। ন-ও-ক/ "এই 'নাক্বাহ' (উষ্ট্রী); অ-য়-য়/ তোমাদের জন্য 'আয়াত' (নিদর্শন)" (cf. সিরিয়াক 'আথা')। ও-য-র + অ-ক-ল + অ-র-দ/ "তাকে 'ছেড়ে' দাও, সে আল্লাহর 'যমীনে' 'খাবে'" (cf. হিব্রু 'আখাল', 'এরেতস')। ম-স-স + স-ও-অ/ "তাকে 'মন্দ' (সূ') ভাবে 'স্পর্শ' করোনা"। অ-খ-য + অ-য-ব + অ-ল-ম/ "নতুবা 'যন্ত্রণাদায়ক' 'আযাব' তোমাদের 'পাকড়াও' করবে"।)

Tafsīr 7:73: The Mission and the Sign

Ṭabarī and Kathīr establish Thamūd as successors to 'Ad, dwelling in al-Ḥijr (Madā'in Ṣāliḥ). Their prophet, Ṣāliḥ (AS), delivers the universal call to Tawḥīd. Their unique bayyinah (clear proof) was the miraculous Nāqatu llāh (She-camel of Allah), reportedly emerging from a rock. This connects to 11:61 (the call), 26:141 (the denial), and 17:59 (We only send signs as a warning). The Prophet ﷺ, passing al-Ḥijr during the Tabūk campaign, instructed his companions, "Do not enter the dwellings of those who wronged themselves, except that you be weeping, lest what befell them befall you" (Ṣaḥīḥ al-Bukhārī). This mirrors the sacredness of divine signs (cf. 1 Samuel 6:6-12, the Ark).

Verse 7:74 – The Reminder of Favor

7:74a:

وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ

And remember when He made you successors (wadhkurū idh ja'alakum khulafā'a, ওয়াযকুরূ ইয জ্বা'আলাকুম খুলাফা-আ; dh-k-r / য-ক-র – to remember // dhkurū // Cognate: Hebrew: zeker "remembrance" ; j-'-l / জ-অ-ল – to make // ja'alakum // [Cognate: none] ; kh-l-f / খ-ল-ফ – to succeed // khulafā'a // Cognate: Syriac: ḥlāp "instead of")

7:74b:

مِن بَعْدِ عَادٍ

from after 'Ad (min ba'di 'ādin, মিম বা'দি 'আদিন; b-'-d / ব-অ-দ – after // ba'di // [Cognate: none] ; '-d / অ-দ – 'Ad // 'ādin // [Cognate: none])

7:74c:

وَبَوَّأَكُمْ فِي الْأَرْضِ

and settled you in the land (wa-bawwa'akum fī l-arḍi, ওয়া বাওওয়াআকুম ফিল আরদি; b-w-' / ব-ও-অ – to settle // bawwa'akum // [Cognate: none] ; a-r-ḍ / অ-র-দ – earth, land // arḍi // Cognate: Hebrew: 'ereṣ "earth")

7:74d:

تَتَّخِذُونَ مِن سُهُولِهَا قُصُورًا

you take from its plains, palaces (tattakhidhūna min suhūlihā quṣūran, তাত্তাখিযূনা মিন সুহূলিহা ক্বুসূরা; a-kh-dh / অ-খ-য – to take // tattakhidhūna // [Cognate: none] ; s-h-l / স-হ-ল – plain // suhūlihā // [Cognate: none] ; q-ṣ-r / ক-স-র – castle // quṣūran // Cognate: Latin: castrum "fort")

7:74e:

وَتَنْحِتُونَ الْجِبَالَ بُيُوتًا

and you carve the mountains (into) homes (wa-tanḥitūna l-jibāla buyūtan, ওয়া তানহিতূনাল জ্বিবা-লা বুয়ূতা; n-ḥ-t / ন-হ-ত – to carve // tanḥitūna // [Cognate: none] ; j-b-l / জ-ব-ল – mountain // jibāla // [Cognate: none] ; b-y-t / ব-য়-ত – house // buyūtan // Cognate: Hebrew: bayit "house")

7:74f:

فَاذْكُرُوا آلَاءَ اللَّهِ

So remember the bounties of Allah (fadhkurū ālā'a llāhi, ফাযকুরূ আ-লা-আল্লাহি; dh-k-r / য-ক-র – to remember // dhkurū // Cognate: Hebrew: zeker "remembrance" ; a-l-w / অ-ল-ও – favor, bounty // ālā'a // [Cognate: none])

7:74g:

وَلَا تَعْثَوْا فِي الْأَرْضِ

and do not act wickedly in the earth (wa-lā ta'thaw fī l-arḍi, ওয়ালা তা'ছাও ফিল আরদি; '-th-w / অ-ছ-ও – to act wickedly // ta'thaw // [Cognate: none])

7:74h:

مُفْسِدِينَ

(as) corrupters. (muf'sidīna, মুফসিদীন; f-s-d / ফ-স-দ – to corrupt // muf'sidīna // [Cognate: none])

Linguistic Gloss:

And remember when He made you successors [ja'alakum khulafā'a: "viceroys," cf. Syriac ḥlāp], from after 'Ad [min ba'di 'ādin], and settled you in the land [bawwa'akum fī l-arḍi], you take from its plains, palaces [suhūlihā quṣūran: quṣūr "castles," cf. Latin castrum], and you carve the mountains (into) homes [tanḥitūna l-jibāla buyūtan: their hallmark skill, carving rock-homes, cf. Hebrew bayit]. So remember the bounties of Allah [fadhkurū ālā'a llāhi], and do not act wickedly in the earth [lā ta'thaw fī l-arḍi], (as) corrupters. [muf'sidīna: "ones who make fasād"].

ওয়াযকুরূ ইয জ্বা'আলাকুম খুলাফা-আ মিম বা'দি 'আদিঁও ওয়া বাওওয়াআকুম ফিল আরদি তাত্তাখিযূনা মিন সুহূলিহা ক্বুসূরাওঁ ওয়া তানহিতূনাল জ্বিবা-লা বুয়ূতা। ফাযকুরূ আ-লা-আল্লাহি ওয়ালা তা'ছাও ফিল আরদি মুফসিদীন।

(য-ক-র + জ-অ-ল + খ-ল-ফ/ "স্মরণ কর, যখন তিনি তোমাদের 'খলীফা' (স্থলাভিষিক্ত) বানালেন (cf. সিরিয়াক 'হলাফ'); ব-অ-দ + অ-দ/ 'আদ' জাতির 'পরে'; ব-ও-অ + অ-র-দ/ এবং তোমাদের 'আবাদ' করলেন 'যমীনে' (cf. হিব্রু 'এরেতস')"। অ-খ-য + স-হ-ল + ক-স-র/ "তোমরা 'সমতল' ভূমিতে 'কাসর' (প্রাসাদ) নির্মাণ কর (cf. ল্যাটিন 'ক্যাস্ট্ৰাম')"; ন-হ-ত + জ-ব-ল + ব-য়-ত/ "এবং 'পাহাড়' 'খোদাই' (নাহত) করে 'বাড়ি' (বুয়ূত) বানাও (cf. হিব্রু 'বায়িত')"। য-ক-র + অ-ল-ও/ "সুতরাং আল্লাহর 'অনুগ্রহ' (আলা') 'স্মরণ' কর"; অ-ছ-ও + ফ-স-দ/ "এবং 'ফাসাদ' (বিপর্যয়) সৃষ্টি করে পৃথিবীতে 'দুষ্টামি' করো না"।)

Tafsīr 7:74: The Reminder of Favor

Ṣāliḥ, like Hūd (7:69), reminds his people of their lineage (khulafā' after 'Ad) and their unique blessings: architectural skill (tanḥitūna l-jibāl, "carving mountains") and engineering (quṣūr "palaces"), evident at al-Ḥijr. Ibn Kathīr notes these blessings, like 'Ad's strength, became their test. This connects to 15:82 (carving homes securely), 26:149 (carving with skill), and 89:9 (Thamūd "who carved rocks in the valley"). This Meccan verse warned the Quraysh that their worldly skill (trade, wealth) was an ālā' (bounty) from Allah, not a justification for fasād (corruption). This echoes Deuteronomy 8:17-18, warning against crediting "my power" for wealth given by God.

Verse 7:75 – The Arrogant Elite

7:75a:

قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا

Said the chiefs, those who were arrogant (qāla l-mala'u lladhīna stakbarū, ক্বালাল মালাউল্লাযীনা স্তাকবারূ; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; m-l-' / ম-ল-অ – to fill // mala'u // [Cognate: none] ; k-b-r / ক-ব-র – to be great, arrogant // stakbarū // Cognate: Hebrew: kābēr "mighty")

7:75b:

مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا

from his people, to those who were oppressed (min qawmihi lilladhīna stuḍ'ifū, মিন ক্বাওমিহী লিল্লাযীনা স্তুদ'ইফূ; q-w-m / ক-ও-ম – people // qawmihi // Cognate: Hebrew: 'am "people" ; ḍ-'-f / দ-অ-ফ – to be weak // stuḍ'ifū // [Cognate: none])

7:75c:

لِمَنْ آمَنَ مِنْهُمْ

to those who believed among them, (li-man āmana minhum, লিমান আ-মানা মিনহুম; a-m-n / অ-ম-ন – to believe // āmana // Cognate: Hebrew: 'āmēn "truly")

7:75d:

أَتَعْلَمُونَ أَنَّ صَالِحًا

"Do you know that Ṣāliḥ (a-ta'lamūna anna ṣāliḥan, আতা'লামূনা আন্না সালিহান; '-l-m / অ-ল-ম – to know // ta'lamūna // Cognate: Hebrew: 'ōlām "world" [knowledge] ; ṣ-l-ḥ / স-ল-হ – righteous // ṣāliḥan // Cognate: Hebrew: ṣālaḥ "to prosper")

7:75e:

مُرْسَلٌ مِّن رَّبِّهِ

(is) one sent from his Lord?" (mur'salun min rabbihi, মুরসালুম মির রাব্বিহী; r-s-l / র-স-ল – to send // mur'salun // Cognate: Syriac: rāslā "messenger" ; r-b-b / র-ব-ব – lord // rabbihi // Cognate: Hebrew: rav "master")

7:75f:

قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ

They said, "Indeed we, in what he was sent with, (qālū innā bi-mā ur'sila bihi, ক্বালূ ইন্না বিমা উরসিলা বিহী; i-n-n / ই-ন-ন – indeed // innā // [Cognate: none])

7:75g:

مُؤْمِنُونَ

(are) believers." (mu'minūna, মু'মিনূন; a-m-n / অ-ম-ন – to believe // mu'minūna // Cognate: Hebrew: 'āmēn "truly")

Linguistic Gloss:

Said the chiefs, those who were arrogant [qāla l-mala'u lladhīna stakbarū: mala' (elite) and istakbarū (10th form of k-b-r, "to act arrogant")], from his people, to those who were oppressed [lilladhīna stuḍ'ifū: passive, "those made weak"], to those who believed among them, [li-man āmana]. "Do you know that Ṣāliḥ (is) one sent from his Lord?" [a-ta'lamūna anna ṣāliḥan mur'salun]. They said, "Indeed we, in what he was sent with, (are) believers." [qālū innā... mu'minūna].

ক্বালাল মালাউল্লাযীনা স্তাকবারূ মিন ক্বাওমিহী লিল্লাযীনা স্তুদ'ইফূ লিমান আ-মানা মিনহুম আতা'লামূনা আন্না সালিহাম মুরসালুম মির রাব্বিহ। ক্বালূ ইন্না বিমা উরসিলা বিহী মু'মিনূন।

(ক-ও-ল + ম-ল-অ + ক-ব-র/ "তার কওমের 'অহংকারী' (ইস্তেকবার) 'নেতৃবৃন্দ' (মালা') বললো (cf. হিব্রু 'কাবের'); দ-অ-ফ/ 'দুর্বল' (মুস্তাদ'আফ) শ্রেণীর লোকদের"; অ-ম-ন/ "যারা 'ঈমান' এনেছিল, (তাদেরকে)"। অ-ল-ম/ "তোমরা কি 'জান' যে; স-ল-হ + র-স-ল + র-ব-ব/ 'সালিহ' তার 'রবের' পক্ষ থেকে 'প্রেরিত' (মুরসাল)?"। ক-ও-ল + অ-ম-ন/ "তারা (দুর্বলরা) 'বললো', নিশ্চয় সে যা নিয়ে প্রেরিত হয়েছে, আমরা তার প্রতি 'মুমিন' (বিশ্বাসী)"।)

Tafsīr 7:75: The Arrogant Elite

The conflict splits along class lines. The mala' (arrogant chiefs) mockingly question the mustaḍ'afīn (oppressed believers). As Ṭabarī notes, the chiefs' question ("Do you know...?") is not inquisitive but derogatory, implying "How could you (the weak) know such a thing?" This connects to 34:31-33 (the mustaḍ'afīn vs. mustakbirīn on Judgment Day), 28:5 (Allah's plan to favor the oppressed), and 7:66 ('Ad's chiefs). This Meccan verse perfectly mirrored the social dynamic in Mecca, where the mala' (Quraysh chiefs) scorned the mustaḍ'afīn (like Bilāl and 'Ammār) who followed the Prophet ﷺ.

Verse 7:76 – The Arrogant Reply

7:76a:

قَالَ الَّذِينَ اسْتَكْبَرُوا

Said those who were arrogant, (qāla lladhīna stakbarū, ক্বালাল্লাযীনা স্তাকবারূ; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; k-b-r / ক-ব-র – to be arrogant // stakbarū // Cognate: Hebrew: kābēr "mighty")

7:76b:

إِنَّا بِالَّذِي آمَنتُم بِهِ

"Indeed we, in that which you believe in, (innā billadhī āmantum bihi, ইন্না বিল্লাযী আ-মানতুম বিহী; i-n-n / ই-ন-ন – indeed // innā // [Cognate: none] ; a-m-n / অ-ম-ন – to believe // āmantum // Cognate: Hebrew: 'āmēn "truly")

7:76c:

كَافِرُونَ

(are) disbelievers." (kāfirūna, কা-ফিরূন; k-f-r / ক-ফ-র – to cover, deny // kāfirūna // Cognate: Syriac: kpar "he denied")

Linguistic Gloss:

Said those who were arrogant, [qāla lladhīna stakbarū], "Indeed we, in that which you believe in, [innā billadhī āmantum bihi], (are) disbelievers." [kāfirūna: "deniers," from k-f-r "to cover," cf. Syriac kpar].

ক্বালাল্লাযীনা স্তাকবারূ ইন্না বিল্লাযী আ-মানতুম বিহী কা-ফিরূন।

(ক-ও-ল + ক-ব-র/ "'অহংকারকারীরা' 'বললো',"; ই-ন-ন + অ-ম-ন/ "নিশ্চয় তোমরা যা 'বিশ্বাস' (ঈমান) করেছ,"; ক-ফ-র/ "আমরা তা 'অস্বীকার' (কাফির) করি।" (cf. সিরিয়াক 'কপার'))

Tafsīr 7:76: The Arrogant Reply

The mustakbirūn (arrogant ones) respond to the believers' faith with explicit kufr (disbelief). Their statement is one of pure class arrogance: "The very thing you (the weak) believe in is, by definition, something we (the strong) must reject." Ibn Kathīr highlights this as a rejection based on pride, not logic. This connects to 43:23 (following ancestors), 38:2 (disbelief out of "pride"), and 7:88 (Shu'ayb's arrogant elite). This verse captured the essence of Meccan istikbār (arrogance), where chiefs like Abū Jahl rejected the Prophet ﷺ precisely because his message threatened their entrenched social hierarchy.

Verse 7:77 – The Crime

7:77a:

فَعَقَرُوا النَّاقَةَ

So they hamstrung the she-camel (fa-'aqarū n-nāqata, ফা'আক্বারুন্ না-ক্বাতা; '-q-r / অ-ক-র – to hamstring, hough // 'aqarū // [Cognate: none] ; n-w-q / ন-ও-ক – she-camel // nāqata // [Cognate: none])

7:77b:

وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ

and they insolently defied the command of their Lord (wa-'ataw 'an amri rabbihim, ওয়া 'আতাও 'আন আমরি রাব্বিহিম; '-t-w / অ-ত-ও – to be insolent, defy // 'ataw // [Cognate: none] ; a-m-r / অ-ম-র – command // amri // [Cognate: none] ; r-b-b / র-ব-ব – lord // rabbihim // Cognate: Hebrew: rav "master")

7:77c:

وَقَالُوا يَا صَالِحُ

and they said, "O Ṣāliḥ, (wa-qālū yā ṣāliḥu, ওয়া ক্বালূ ইয়া সালিহু; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice")

7:77d:

ائْتِنَا بِمَا تَعِدُنَا

bring us what you promise us (i'tinā bi-mā ta'idunā, ই'তিনা বিমা তা'ইদুনা; a-t-y / অ-ত-য় – to come, bring // 'tinā // [Cognate: none] ; w-'-d / ও-অ-দ – to promise // ta'idunā // [Cognate: none])

7:77e:

إِن كُنتَ مِنَ الْمُرْسَلِينَ

if you are from the Messengers." (in kunta mina l-mur'salīna, ইন কুন্তা মিনাল মুরসালীনা; k-w-n / ক-ও-ন – to be // kunta // Cognate: Hebrew: kūn "to be established" ; r-s-l / র-স-ল – to send // mur'salīna // Cognate: Syriac: rāslā "messenger")

Linguistic Gloss:

So they hamstrung the she-camel [fa-'aqarū n-nāqata: 'aqr is to cut the tendons of the leg], and they insolently defied [wa-'ataw: from '-t-w, "to be arrogant/rebellious"] the command of their Lord, and they said, "O Ṣāliḥ, bring us what you promise us [i'tinā bi-mā ta'idunā: the wa'd (promise) of punishment], if you are from the Messengers." [mina l-mur'salīna].

ফা'আক্বারুন্ না-ক্বাতা ওয়া 'আতাও 'আন আমরি রাব্বিহিম ওয়া ক্বালূ ইয়া সালিহু ই'তিনা বিমা তা'ইদুনা ইন কুন্তা মিনাল মুরসালীনা।

(অ-ক-র + ন-ও-ক/ "অতঃপর তারা 'উষ্ট্রীটিকে' 'হত্যা' (হামস্ট্রিং) করলো"; অ-ত-ও + অ-ম-র + র-ব-ব/ "এবং 'অহংকারে' (উতূ) 'লঙ্ঘন' করলো তাদের 'রবের' 'আদেশ'"; ক-ও-ল/ "এবং 'বললো', 'হে সালিহ!'"; অ-ত-য় + ও-অ-দ/ "'নিয়ে আসো' যা 'প্রতিজ্ঞা' (শাস্তি) করছ"; ক-ও-ন + র-স-ল/ "যদি তুমি 'রাসূলদের' অন্তর্ভুক্ত হও।" (cf. সিরিয়াক 'রাসলা'))

Tafsīr 7:77: The Crime

This verse details the climax of their rebellion. Their istikbār (arrogance, 7:76) translates into action: fa-'aqarū ("they hamstrung" the camel), and 'ataw ("they insolently defied") Allah's amr (command). Ṭabarī notes that while one (Qidār ibn Salif) struck, the Qur'ān blames them all ('aqarū, plural) for their collective consent. They then taunt Ṣāliḥ, demanding the 'adhāb (punishment). This connects to 91:14 (They "denied him and hamstrung her"), 11:65 (the crime), and 46:22 ('Ad's identical taunt). This Meccan verse warned the Quraysh that their "insolent defiance" (like plotting against the Prophet ﷺ) was a collective crime that, like with Thamūd, would bring collective punishment.

Verse 7:78 – The Punishment

7:78a:

فَأَخَذَتْهُمُ الرَّجْفَةُ

So the earthquake seized them (fa-akhadhathumu r-rajfatu, ফাআখাযাতহুমুর রাজফাতু; a-kh-dh / অ-খ-য – to seize // akhadhathumu // [Cognate: none] ; r-j-f / র-জ-ফ – to tremble, quake // rajfatu // [Cognate: none])

7:78b:

فَأَصْبَحُوا فِي دَارِهِمْ

and they became, in their homes, (fa-aṣbaḥū fī dārihim, ফাআসবাহূ ফী দা-রিহিম; ṣ-b-ḥ / স-ব-হ – morning, to become // aṣbaḥū // [Cognate: none] ; d-w-r / দ-ও-র – home // dārihim // [Cognate: none])

7:78c:

جَاثِمِينَ

(bodies) fallen prostrate. (jāthimīna, জ্বা-ছিমীন; j-th-m / জ-ছ-ম – to fall prostrate, crouch // jāthimīna // [Cognate: none])

Linguistic Gloss:

So the earthquake seized them [fa-akhadhathumu r-rajfatu: rajfah is a "violent shaking" or "quake"], and they became, in their homes, [fa-aṣbaḥū: "by morning"], (bodies) fallen prostrate. [jāthimīna: "crouching" or "lying face-down," motionless].

ফাআখাযাতহুমুর রাজফাতু ফাআসবাহূ ফী দা-রিহিম জ্বা-ছিমীন।

(অ-খ-য + র-জ-ফ/ "অতঃপর 'রাজফাহ' (ভূমিকম্প/প্রচণ্ড কম্পন) তাদের 'পাকড়াও' করলো"; স-ব-হ + দ-ও-র/ "ফলে 'সকালে' (তারা পরিণত হলো) নিজ 'ঘরে'"; জ-ছ-ম/ "'জাসিমীন' (নিথর, উপুড় হয়ে পড়ে থাকা) অবস্থায়।")

Tafsīr 7:78: The Punishment

The punishment was swift. Their taunt (7:77) was answered by ar-rajfah ("the earthquake"). Ibn Kathīr notes this rajfah was combined with a ṣayḥah ("shout," 11:67) from the sky, killing them instantly. By morning (fa-aṣbaḥū), they were jāthimīn (motionless bodies) in their magnificent homes (7:74) which failed to protect them. This connects to 11:67 (the ṣayḥah), 41:17 (the ṣā'iqah "thunderbolt"), and 51:44. The Prophet ﷺ's warning to the companions (Bukhārī) not to enter al-Ḥijr except while weeping underscored the awful finality of this 'adhāb. This parallels the destruction of Sodom by "fire and brimstone" (Genesis 19:24-25), a sudden, divine overthrow.

Verse 7:79 – The Aftermath

7:79a:

فَتَوَلَّىٰ عَنْهُمْ

So he turned away from them (fa-tawallā 'anhum, ফাতাওয়াল্লা 'আনহুম; w-l-y / ও-ল-য় – to turn away // tawallā // [Cognate: none])

7:79b:

وَقَالَ يَا قَوْمِ

and said, "O my people, (wa-qāla yā qawmi, ওয়া ক্বালা ইয়া ক্বাওমি; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice")

7:79c:

لَقَدْ أَبْلَغْتُكُمْ

certainly I conveyed to you (laqad ablaghtukum, লাক্বাদ আবলাগ্‌তুকুম; b-l-gh / ব-ল-গ – to reach, convey // ablaghtukum // [Cognate: none])

7:79d:

رِسَالَةَ رَبِّي

the message of my Lord (risālata rabbī, রিসা-লাতা রাব্বী; r-s-l / র-স-ল – to send // risālata // Cognate: Syriac: rāslā "messenger" ; r-b-b / র-ব-ব – lord // rabbī // Cognate: Hebrew: rav "master")

7:79e:

وَنَصَحْتُ لَكُمْ

and I advised you sincerely, (wa-naṣaḥtu lakum, ওয়া নাসাহতু লাকুম; n-ṣ-ḥ / ন-স-হ – to advise sincerely // naṣaḥtu // [Cognate: none])

7:79f:

وَلَٰكِن لَّا تُحِبُّونَ

but you do not love (walākin lā tuḥibbūna, ওয়ালা-কিল লা তুহিব্বূনা; l-k-n / ল-ক-ন – but // walākin // [Cognate: none] ; ḥ-b-b / হ-ব-ব – to love // tuḥibbūna // [Cognate: none])

7:79g:

النَّاصِحِينَ

the sincere advisors." (n-nāṣiḥīna, ন-নাসিহীন; n-ṣ-ḥ / ন-স-হ – to advise sincerely // nāṣiḥīna // [Cognate: none])

Linguistic Gloss:

So he turned away from them [fa-tawallā 'anhum], and said, "O my people, certainly I conveyed to you [ablaghtukum: from b-l-gh, "I made it reach"] the message of my Lord [risālata rabbī] and I advised you sincerely, [wa-naṣaḥtu lakum: "I gave you naṣīḥah"]. but you do not love [lā tuḥibbūna] the sincere advisors." [n-nāṣiḥīna].

ফাতাওয়াল্লা 'আনহুম ওয়া ক্বালা ইয়া ক্বাওমি লাক্বাদ আবলাগ্‌তুকুম রিসা-লাতা রাব্বী ওয়া নাসাহতু লাকুম ওয়ালা-কিল লা তুহিব্বূনান নাসিহীন।

(ও-ল-য়/ "অতঃপর তিনি (সালিহ) তাদের থেকে 'মুখ ফিরিয়ে' নিলেন"; ক-ও-ল/ "এবং 'বললেন', 'হে আমার সম্প্রদায়!'"; ব-ল-গ + র-স-ল + র-ব-ব/ "আমি তোমাদের কাছে আমার 'রবের' 'রিসালাত' (বার্তা) 'পৌঁছে' দিয়েছিলাম"; ন-স-হ/ "এবং তোমাদের 'নসিহত' (সৎ উপদেশ) দিয়েছিলাম"; ল-ক-ন + হ-ব-ব + ন-স-হ/ "কিন্তু তোমরা 'নসিহতকারীদের' 'ভালবাস' না।" )

Tafsīr 7:79: The Aftermath

This is Ṣāliḥ's lament over his destroyed people. Ṭabarī notes this was a speech of sorrow and dissociation, addressed to the dead to confirm his duty was done (ablaghtukum, "I conveyed") and their doom was their own fault. He gave them naṣīḥah (sincere advice), but they rejected an-nāṣiḥīn (the advisors). This connects to 7:93 (Shu'ayb's identical lament) and 7:68 (Hūd's claim to be a nāṣiḥ). The Prophet ﷺ, after the Battle of Badr, similarly addressed the dead Quraysh chiefs in the well, "Have you found what your Lord promised you to be true?" (Bukhārī). This mirrors the prophetic lament, "O Jerusalem, Jerusalem... how often would I have gathered your children... and you were not willing!" (Matthew 23:37).

Verse 11:61 – The Mission (Hūd)

11:61a:

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا

And to Thamūd their brother Ṣāliḥ (wa-ilā thamūda akhāhum ṣāliḥan, ওয়া ইলা ছামূদা আখাহুম সালিহান; th-m-d / ছ-ম-দ – Thamūd // thamūda // [Cognate: none] ; a-kh-w / অ-খ-ও – brother // akhāhum // Cognate: Hebrew: 'ākh "brother" ; ṣ-l-ḥ / স-ল-হ – righteous // ṣāliḥan // Cognate: Hebrew: ṣālaḥ "to prosper")

11:61b:

قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ

He said, "O my people, worship Allah (qāla yā qawmi 'budū llāha, ক্বালা ইয়া ক্বাওমি'বুদুল্লাহা; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; '-b-d / অ-ব-দ – to worship // 'budū // Cognate: Hebrew: 'āvad "to serve")

11:61c:

مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ

not for you is any deity other than Him (mā lakum min ilāhin ghayruhu, মা লাকুম মিন ইলাহিন গায়রুহূ; a-l-h / অ-ল-হ – deity // ilāhin // Cognate: Hebrew: 'elōah "god" ; gh-y-r / গ-য়-র – other than // ghayruhu // [Cognate: none])

11:61d:

هُوَ أَنشَأَكُم

He produced you (huwa ansha'akum, হুওয়া আনশাআকুম; n-sh-' / ন-শ-অ – to produce, grow // ansha'akum // [Cognate: none])

11:61e:

مِّنَ الْأَرْضِ

from the earth (mina l-arḍi, মিনাল আরদি; a-r-ḍ / অ-র-দ – earth // arḍi // Cognate: Hebrew: 'ereṣ "earth")

11:61f:

وَاسْتَعْمَرَكُمْ فِيهَا

and settled you in it (wa-s'ta'marakum fīhā, ওয়া স্তা'মারাকুম ফীহা; '-m-r / অ-ম-র – to build, inhabit // s'ta'marakum // [Cognate: none])

11:61g:

فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ

So seek His forgiveness, then turn to Him (fa-s'taghfirūhu thumma tūbū ilayhi, ফাসতাগফিরূহু ছুম্মা তূবূ ইলাইহি; gh-f-r / গ-ফ-র – to forgive // staghfirūhu // Cognate: Hebrew: kippūr "atonement" [concept] ; t-w-b / ত-ও-ব – to turn, repent // tūbū // Cognate: Hebrew: shūv "to return")

11:61h:

إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ

Indeed, my Lord (is) Near, Responsive. (inna rabbī qarībun mujībun, ইন্না রাব্বী ক্বারীবুম মুজীব; r-b-b / র-ব-ব – lord // rabbī // Cognate: Hebrew: rav "master" ; q-r-b / ক-র-ব – near // qarībun // Cognate: Hebrew: qārav "to come near" ; j-w-b / জ-ও-ব – to answer // mujībun // [Cognate: none])

Linguistic Gloss:

And to Thamūd their brother Ṣāliḥ. He said, "O my people, worship Allah; not for you is any deity other than Him. [Identical to 7:73a-c]. He produced you [huwa ansha'akum: "He originated your growth"] from the earth [mina l-arḍi] and settled you in it [wa-s'ta'marakum fīhā: "He made you inhabitants/builders"]. So seek His forgiveness [fa-s'taghfirūhu], then turn to Him [thumma tūbū ilayhi: from t-w-b, cf. Hebrew shūv "to return"]. Indeed, my Lord (is) Near, Responsive. [qarībun mujībun: cf. Hebrew qārav "near"].

ওয়া ইলা ছামূদা আখাহুম সালিহা। ক্বালা ইয়া ক্বাওমি'বুদুল্লাহা মা লাকুম মিন ইলাহিন গায়রুহ। হুওয়া আনশাআকুম মিনাল আরদি ওয়া স্তা'মারাকুম ফীহা ফাসতাগফিরূহু ছুম্মা তূবূ ইলাইহি। ইন্না রাব্বী ক্বারীবুম মুজীব।

(ছ-ম-দ/ ছামূদ জাতির প্রতি... (৭:৭৩ এর অনুরূপ)। ন-শ-অ + অ-র-দ/ "তিনিই তোমাদের 'সৃষ্টি' করেছেন 'যমীন' থেকে (cf. হিব্রু 'এরেতস')"; অ-ম-র/ "এবং তাতে তোমাদের 'বসতি' (ইস্তি'মার) করিয়েছেন"। গ-ফ-র + ত-ও-ব/ "সুতরাং তাঁর 'ক্ষমা' (ইস্তেগফার) চাও, অতঃপর 'তওবা' কর (ফিরে আসো) (cf. হিব্রু 'শুভ')"। র-ব-ব + ক-র-ব + জ-ও-ব/ "নিশ্চয় আমার 'রব' 'ক্বারীব' (নিকটবর্তী) (cf. হিব্রু 'কারাভ'), 'মুজীব' (সাড়া দানকারী)"।)

Tafsīr 11:61: The Call to Repentance

This verse in Sūrah Hūd adds new theological dimensions. Ṣāliḥ argues for Tawḥīd from creation (ansha'akum mina l-arḍi, "He produced you from the earth") and civilization (ista'marakum, "He made you build/inhabit"). As Ṭabarī notes, because He is the Creator and Sustainer, He is the only one worthy of 'ibādah. This connects to 11:52 (Hūd's call to istighfār), 71:17 (Noah's message on creation from earth), and 2:186 ("I am near... I respond"). The Prophet ﷺ taught that Allah is "closer to one of you than the neck of his camel" (Bukhārī). This Meccan verse emphasized Allah's closeness (Qarīb) and responsiveness (Mujīb) as motives for repentance.

Verse 11:62 – The People's Reply

11:62a:

قَالُوا يَا صَالِحُ

They said, "O Ṣāliḥ, (qālū yā ṣāliḥu, ক্বালূ ইয়া সালিহু; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice")

11:62b:

قَدْ كُنتَ فِينَا

certainly you were among us (qad kunta fīnā, ক্বাদ কুন্তা ফীনা; k-w-n / ক-ও-ন – to be // kunta // Cognate: Hebrew: kūn "to be established")

11:62c:

مَرْجُوًّا قَبْلَ هَٰذَا

one hoped for, before this. (marjūwan qabla hādhā, মারজূওয়্যান ক্বাবলা হাযা; r-j-w / র-জ-ও – to hope // marjūwan // [Cognate: none])

11:62d:

أَتَنْهَانَا أَن نَّعْبُدَ

Do you forbid us that we worship (a-tanhānā an na'buda, আতাIntegrationআনা আন্না'বুদা; n-h-y / ন-হ-য় – to forbid // tanhānā // [Cognate: none] ; '-b-d / অ-ব-দ – to worship // na'buda // Cognate: Hebrew: 'āvad "to serve")

11:62e:

مَا يَعْبُدُ آبَاؤُنَا

what our fathers worshipped? (mā ya'budu ābā'unā, মা ইয়া'বুদু আ-বা-উনা; a-b-w / অ-ব-ও – father // ābā'unā // Cognate: Hebrew: 'āv "father")

11:62f:

وَإِنَّنَا لَفِي شَكٍّ

And indeed, we (are) surely in doubt (wa-innanā la-fī shakkin, ওয়া ইন্নানা লাফী শাক্কি; sh-k-k / শ-ক-ক – doubt // shakkin // [Cognate: none])

11:62g:

مِّمَّا تَدْعُونَا إِلَيْهِ

about that which you call us to (mimmā tad'ūnā ilayhi, মিম্মা তাদ'ঊনা ইলাইহি; d-'-w / দ-অ-ও – to call // tad'ūnā // [Cognate: none])

11:62h:

مُرِيبٍ

disquieting." (murībin, মুীব; r-y-b / র-য়-ব – doubt, disquiet // murībin // [Cognate: none])

Linguistic Gloss:

They said, "O Ṣāliḥ, certainly you were among us one hoped for, before this. [kunta fīnā marjūwan: "You were a source of hope," i.e., seen as a future leader]. Do you forbid us [a-tanhānā] that we worship what our fathers worshipped? [mā ya'budu ābā'unā: the taqlīd (imitation) argument, cf. Hebrew 'āv "father"]. And indeed, we (are) surely in doubt [la-fī shakkin] about that which you call us to, disquieting." [murībin: rayb is a "doubt that disturbs"].

ক্বালূ ইয়া সালিহু ক্বাদ কুন্তা ফীনা মারজূওয়্যান ক্বাবলা হাযা। আতাIntegrationআনা আন্না'বুদা মা ইয়া'বুদু আ-বা-উনা। ওয়া ইন্নানা লাফী শাক্কিম মিম্মা তাদ'ঊনা ইলাইহি মুীব।

(ক-ও-ল/ "তারা বললো, 'হে সালিহ!'"; ক-ও-ন + র-জ-ও/ "এর আগে তুমি আমাদের মধ্যে 'আশার' (মারজূ) পাত্র ছিলে"। ন-হ-য় + অ-ব-দ/ "তুমি কি আমাদের 'নিষেধ' করছ 'ইবাদত' করতে"; অ-ব-ও/ "যার ইবাদত করত আমাদের 'পিতৃপুরুষেরা' (আবা')? (cf. হিব্রু 'আভ')"। শ-ক-ক + দ-অ-ও + র-য়-ব/ "আর আমরা নিশ্চয়ই 'মুসীব' (সন্দেহজনক) 'শক্' (সন্দেহে) আছি, যার দিকে তুমি 'ডাকছ'।" )

Tafsīr 11:62: The People's Reply

The Thamūd's response reveals Ṣāliḥ was marjūwan ("hoped for")—a respected, charismatic figure. Ṭabarī notes they were disappointed; they saw his new message as betraying his potential as a tribal leader. They invoke the primary argument of taqlīd: mā ya'budu ābā'unā ("what our fathers worshipped"). This connects to 7:70 ('Ad's ancestral argument), 2:170 ("We follow our fathers"), and 43:23. This verse was a precise mirror of the Quraysh's reaction to the Prophet Muhammad ﷺ, who was known as al-Amīn and "hoped for" as a leader before his call to Tawḥīd (which they saw as a murīb, "disquieting," challenge to ancestral tradition).

Verse 11:63 – Ṣāliḥ's Rebuttal

11:63a:

قَالَ يَا قَوْمِ

He said, "O my people, (qāla yā qawmi, ক্বালা ইয়া ক্বাওমি; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice")

11:63b:

أَرَأَيْتُمْ إِن كُنتُ

have you considered, if I am (a-ra'aytum in kuntu, আরাআয়তুম ইন কুন্তু; r-'-y / র-অ-য় – to see // a-ra'aytum // Cognate: Hebrew: rā'āh "to see")

11:63c:

عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي

upon a clear proof from my Lord ('alā bayyinatin min rabbī, 'আলা বাইয়্যিনাতিম মির রাব্বী; b-y-n / ব-য়-ন – to be clear // bayyinatin // Cognate: Hebrew: bīn "to discern")

11:63d:

وَآتَانِي مِنْهُ رَحْمَةً

and He has given me from Himself Mercy, (wa-ātānī minhu raḥmatan, ওয়া আ-তা-নী মিনহু রাহমাহ; a-t-y / অ-ত-য় – to come, give // ātānī // [Cognate: none] ; r-ḥ-m / র-হ-ম – mercy // raḥmatan // Cognate: Hebrew: raḥamīm "compassion")

11:63e:

فَمَن يَنصُرُنِي مِنَ اللَّهِ

then who will help me from Allah (fa-man yanṣurunī mina llāhi, ফামাই ইয়ানসুরুনী মিনাল্লা-হি; n-ṣ-r / ন-স-র – to help // yanṣurunī // Cognate: Hebrew: nāṣar "to watch, guard")

11:63f:

إِنْ عَصَيْتُهُ

if I disobeyed Him? (in 'aṣaytuhu, ইন 'আসায়তুহূ; '-ṣ-y / অ-স-য় – to disobey // 'aṣaytuhu // [Cognate: none])

11:63g:

فَمَا تَزِيدُونَنِي

So you would not increase me (fa-mā tazīdūnanī, ফামা তাঝীদূনানী; z-y-d / জ-য়-দ – to increase // tazīdūnanī // [Cognate: none])

11:63h:

غَيْرَ تَخْسِيرٍ

except in loss." (ghayra takhsīrin, গায়রা তাখসীর; kh-s-r / খ-স-র – loss // takhsīrin // [Cognate: none])

Linguistic Gloss:

He said, "O my people, have you considered [a-ra'aytum: "Do you see?"], if I am upon a clear proof from my Lord ['alā bayyinatin min rabbī] and He has given me from Himself Mercy [raḥmatan: i.e., prophethood], then who will help me from Allah [fa-man yanṣurunī: "who will give me naṣr"] if I disobeyed Him? [in 'aṣaytuhu]. So you would not increase me [fa-mā tazīdūnanī] except in loss." [ghayra takhsīrin: "nothing but khusr (loss)"].

ক্বালা ইয়া ক্বাওমি আরাআয়তুম ইন কুন্তু 'আলা বাইয়্যিনাতিম মির রাব্বী ওয়া আ-তা-নী মিনহু রাহমাতান ফামাই ইয়ানসুরুনী মিনাল্লা-হি ইন 'আসায়তুহ। ফামা তাঝীদূনানী গায়রা তাখসীর।

(ক-ও-ল/ "তিনি বললেন, 'হে আমার সম্প্রদায়!'"; র-অ-য়/ "'তোমরা কি ভেবে দেখেছ' (আরাআয়তুম)?; ব-য়-ন + র-ব-ব/ "যদি আমি আমার 'রবের' 'বায়্যিনাহ' (স্পষ্ট প্রমাণ) এর উপর থাকি"; অ-ত-য় + র-হ-ম/ "এবং তিনি আমাকে তাঁর 'রহমত' (নবুয়ত) 'দান' করেন"; ন-স-র + অ-ল-হ/ "তবে কে আমাকে আল্লাহর (শাস্তি) থেকে 'নসরত' (সাহায্য) করবে"; অ-স-য়/ "যদি আমি তাঁর 'অবাধ্য' হই?"। জ-য়-দ + খ-স-র/ "তোমরা তো আমার 'খাসারাত' (ক্ষতি) 'বৃদ্ধি' করা ছাড়া আর কিছুই করছ না"।)

Tafsīr 11:63: Ṣāliḥ's Rebuttal

Ṣāliḥ's response dismisses their disappointment (11:62). He argues, as Ṭabarī notes, that his loyalty is not to their hopes (marjūwan), but to the bayyinah (clear proof) and Raḥmah (Mercy/Prophethood) from his Lord. He poses a critical question: "If I disobey Allah to please you, who will protect me from Him?" This connects to 11:30 (Noah's similar argument), 39:15, and 6:15. The Prophet ﷺ often faced pressure from the Quraysh to compromise; this verse armed him with the argument that a prophet's obedience to Allah is non-negotiable, as obeying creation over the Creator is the ultimate takhsīr (loss).

Verse 11:64 – The Sign Presented

11:64a:

وَيَا قَوْمِ هَٰذِهِ

And O my people, this (is) (wa-yā qawmi hādhihi, ওয়া ইয়া ক্বাওমি হাযিহী; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people")

11:64b:

نَاقَةُ اللَّهِ لَكُمْ آيَةً

the she-camel of Allah, (as) a sign for you (nāqatu llāhi lakum āyatan, না-ক্বাতুল্লা-হি লাকুম আ-য়াতান; n-w-q / ন-ও-ক – she-camel // nāqatu // [Cognate: none] ; a-l-h / অ-ল-হ – God // Allāh // Cognate: Syriac: 'Alāhā "God" ; a-y-y / অ-য়-য় – sign // āyatan // Cognate: Syriac: 'āthā "sign")

11:64c:

فَذَرُوهَا تَأْكُلْ

So let her eat (fa-dharūhā ta'kul, ফাযারূহা তা'কুল; w-dh-r / ও-য-র – to leave // dharūhā // [Cognate: none] ; a-k-l / অ-ক-ল – to eat // ta'kul // Cognate: Hebrew: 'ākhal "to eat")

11:64d:

فِي أَرْضِ اللَّهِ

in the land of Allah (fī arḍi llāhi, ফী আরদিল্লা-হি; a-r-ḍ / অ-র-দ – earth, land // arḍi // Cognate: Hebrew: 'ereṣ "earth")

11:64e:

وَلَا تَمَسُّوهَا بِسُوءٍ

11:64f:

فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ

lest will seize you a punishment near. (fa-ya'khudhakum 'adhābun qarībun, ফাইয়া'খুযাকুম 'আযাবুন ক্বারীব; a-kh-dh / অ-খ-য – to seize // ya'khudhakum // [Cognate: none] ; '-dh-b / অ-য-ব – punishment // 'adhābun // [Cognate: none] ; q-r-b / ক-র-ব – near // qarībun // Cognate: Hebrew: qārav "to come near")

Linguistic Gloss:

And O my people, this (is) the she-camel of Allah, (as) a sign for you [nāqatu llāhi lakum āyatan: the sign (cf. Syriac 'āthā) is identified], So let her eat [dharūhā ta'kul] in the land of Allah [fī arḍi llāhi], and do not touch her with harm [lā tamassūhā bi-sū'in], lest will seize you a punishment near. ['adhābun qarībun: a "near" punishment (cf. Hebrew qārav), implying immediacy].

ওয়া ইয়া ক্বাওমি হাযিহী না-ক্বাতুল্লা-হি লাকুম আ-য়াতান ফাযারূহা তা'কুল ফী আরদিল্লা-হি ওয়ালা তামাস্সূহা বিসূ-ইন ফাইয়া'খুযাকুম 'আযাবুন ক্বারীব।

(ক-ও-ম/ হে আমার সম্প্রদায়; ন-ও-ক/ এই 'নাক্বাহ' (উষ্ট্রী); অ-য়-য়/ তোমাদের জন্য 'আয়াত' (নিদর্শন), (cf. সিরিয়াক 'আথা'); ও-য-র + অ-ক-ল/ তাকে 'ছেড়ে' দাও, সে 'খাবে'; অ-র-দ/ আল্লাহর 'যমীনে'; ম-স-স + স-ও-অ/ তাকে 'মন্দ' (সূ') ভাবে 'স্পর্শ' করোনা; অ-খ-য + অ-য-ব + ক-র-ব/ নতুবা 'আশাপন্ন' (ক্বারীব) 'আযাব' তোমাদের 'পাকড়াও' করবে (cf. হিব্রু 'কারাভ')।)

Tafsīr 11:64: The Sign Presented

This verse (parallel to 7:73) establishes the Nāqah (she-camel) as the āyah (sign) and defines the test: harmless coexistence. Ṭabarī and Kathīr report this camel miraculously drank all their water one day and they drank from her milk the next. Ṣāliḥ's warning here is specific: the 'adhāb (punishment) is qarīb (near), suggesting that any transgression would bring immediate consequences. This connects to 17:59 (We only send signs to warn), 7:73, and 26:155 (the water-sharing agreement). This Meccan verse warned the Quraysh that mocking divine signs (like the Qur'ān) invites a qarīb (near) retribution. This parallels the sanctity of the Ark of the Covenant, where improper touching led to divine punishment (2 Samuel 6:6-7).

Verse 11:65 – The Crime and the Ultimatum

11:65a:

فَعَقَرُوهَا

But they hamstrung her (fa-'aqarūhā, ফা'আক্বারূহা; '-q-r / অ-ক-র – to hamstring, hough // 'aqarūhā // [Cognate: none])

11:65b:

فَقَالَ تَمَتَّعُوا

so he said, "Enjoy yourselves (fa-qāla tamatta'ū, ফাক্বালা তামাত্তা'ঊ; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; m-t-' / ম-ত-অ – to enjoy // tamatta'ū // [Cognate: none])

11:65c:

فِي دَارِكُمْ

in your homes (fī dārikum, ফী দা-রিকুম; d-w-r / দ-ও-র – home // dārikum // [Cognate: none])

11:65d:

ثَلَاثَةَ أَيَّامٍ

(for) three days (thalāthata ayyāmin, ছালা-ছাতা আইয়্যাম; th-l-th / ছ-ল-ছ – three // thalāthata // Cognate: Hebrew: shəlōshā "three" ; y-w-m / য়-ও-ম – day // ayyāmin // Cognate: Hebrew: yōm "day")

11:65e:

ذَٰلِكَ وَعْدٌ

That (is) a promise (dhālika wa'dun, যা-লিকা ওয়া'দুন; w-'-d / ও-অ-দ – to promise // wa'dun // [Cognate: none])

11:65f:

غَيْرُ مَكْذُوبٍ

(that will) not be falsified." (ghayru makdhūbin, গায়রু মাকযূব; k-dh-b / ক-য-ব – to lie // makdhūbin // [Cognate: none])

Linguistic Gloss:

But they hamstrung her [fa-'aqarūhā: from 'aqr, the act of rebellion]; so he said, "Enjoy yourselves [tamatta'ū: a sarcastic or final "enjoyment"] in your homes [fī dārikum] (for) three days [thalāthata ayyāmin: a specific ultimatum, cf. Hebrew shəlōshā + yōm]. That (is) a promise [dhālika wa'dun] (that will) not be falsified." [ghayru makdhūbin: "not a lie," an unbreakable wa'd (promise)].

ফা'আক্বারূহা ফাক্বালা তামাত্তা'ঊ ফী দা-রিকুম ছালা-ছাতা আইয়্যাম। যা-লিকা ওয়া'দুন গায়রু মাকযূব।

(অ-ক-র/ "অতঃপর তারা তাকে 'হত্যা' (হামস্ট্রিং) করলো।" ক-ও-ল + ম-ত-অ/ "তখন তিনি (সালিহ) 'বললেন', 'উপভোগ' (তামাত্তু') করে নাও"; দ-ও-র/ "তোমাদের 'ঘরে'"; ছ-ল-ছ + য়-ও-ম/ "'তিন' 'দিন'।" (cf. হিব্রু 'শেলোশা', 'ইয়োম')। ও-অ-দ + ক-য-ব/ "এ এমন এক 'ওয়াদা' (প্রতিশ্রুতি) যা 'মিথ্যা' (মাকযূব) হবে না।" )

Tafsīr 11:65: The Crime and the Ultimatum

The Thamūd commit the definitive crime: fa-'aqarūhā ("they hamstrung her"). As Ṭabarī notes, this act of defiance triggered the "near" punishment (11:64). Ṣāliḥ delivers the final, terrifying ultimatum: tamatta'ū... thalāthata ayyām ("Enjoy yourselves for three days"). This was a countdown to their execution. This connects to 91:14 (the crime), 7:77 (their taunt), and 54:29 ("they called their companion, and he... hamstrung"). This Meccan verse warned the plotting Quraysh that a similar "countdown" had begun for them, and Allah's wa'd (promise) is ghayr makdhūb (not a lie). This parallels Jonah's 40-day warning to Nineveh (Jonah 3:4).

Verse 11:66 – The Deliverance

11:66a:

فَلَمَّا جَاءَ أَمْرُنَا

So when came Our Command (fa-lammā jā'a amrunā, ফালাম্মা জ্বা-আ আমরুনা; j-y-' / জ-য়-অ – to come // jā'a // [Cognate: none] ; a-m-r / অ-ম-র – command // amrunā // [Cognate: none])

11:66b:

نَجَّيْنَا صَالِحًا

We saved Ṣāliḥ (najjaynā ṣāliḥan, নাজ্জায়না সালিহান; n-j-w / ন-জ-ও – to save, rescue // najjaynā // [Cognate: none])

11:66c:

وَالَّذِينَ آمَنُوا مَعَهُ

and those who believed with him (walladhīna āmanū ma'ahu, ওয়াল্লাযীনা আ-মানূ মা'আহূ; a-m-n / অ-ম-ন – to believe // āmanū // Cognate: Hebrew: 'āmēn "truly" ; m-' / ম-অ – with // ma'ahu // [Cognate: none])

11:66d:

بِرَحْمَةٍ مِّنَّا

by a Mercy from Us (bi-raḥmatin minnā, বিরাহমাতিম মিন্না; r-ḥ-m / র-হ-ম – mercy // raḥmatin // Cognate: Hebrew: raḥamīm "compassion")

11:66e:

وَمِنْ خِزْيِ يَوْمِئِذٍ

and from the disgrace of that day. (wa-min khizyi yawmi'idhin, ওয়া মিন খিঝয়ি ইয়াওমিইযিন; kh-z-y / খ-য-য় – disgrace // khizyi // [Cognate: none] ; y-w-m / য়-ও-ম – day // yawmi'idhin // Cognate: Hebrew: yōm "day")

11:66f:

إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ

Indeed, your Lord, He (is) the Strong, the All-Mighty. (inna rabbaka huwa l-qawiyyu l-'azīzu, ইন্না রাব্বাকা হুওয়াল ক্বাওয়িইয়ুল 'আযীয; r-b-b / র-ব-ব – lord // rabbaka // Cognate: Hebrew: rav "master" ; q-w-y / ক-ও-য় – strength // qawiyyu // [Cognate: none] ; '-z-z / অ-য-য – mighty // 'azīzu // Cognate: Hebrew: 'ōz "strength")

Linguistic Gloss:

So when came Our Command [amrunā: the execution order], We saved Ṣāliḥ [najjaynā: from n-j-w] and those who believed with him, by a Mercy from Us [bi-raḥmatin minnā: salvation is an act of Raḥmah, cf. Hebrew raḥamīm], and from the disgrace of that day. [min khizyi yawmi'idhin: khizy is "humiliation"]. Indeed, your Lord, He (is) the Strong, the All-Mighty. [al-Qawiyyu l-'Azīzu: The "Strong" (cf. Thamūd's weakness), The "Mighty" (cf. Hebrew 'ōz)].

ফালাম্মা জ্বা-আ আমরুনা নাজ্জায়না সালিহাওঁ ওয়াল্লাযীনা আ-মানূ মা'আহূ বিরাহমাতিম মিন্না ওয়া মিন খিঝয়ি ইয়াওমিইয। ইন্না রাব্বাকা হুওয়াল ক্বাওয়িইয়ুল 'আযীয।

(জ-য়-অ + অ-ম-র/ "অতঃপর যখন আমার 'আদেশ' (শাস্তি) 'এলো'"; ন-জ-ও/ "আমি 'নাজাত' দিলাম সালিহকে"; অ-ম-ন + ম-অ/ "এবং তার 'সাথে' যারা 'ঈমান' এনেছিল"; র-হ-ম/ "আমার 'রহমত' দ্বারা" (cf. হিব্রু 'রাখামীম'); খ-য-য় + য়-ও-ম/ "এবং সে 'দিনের' 'লাঞ্ছনা' (খিঝয়) থেকে।" র-ব-ব + ক-ও-য় + অ-য-য/ "নিশ্চয় তোমার 'রব', তিনিই 'আল-ক্বাওয়ী' (সর্বশক্তিমান), 'আল-আযীয' (মহাপরাক্রমশালী)" (cf. হিব্রু 'ওয'))।

Tafsīr 11:66: The Deliverance

The sunnah (way) of Allah is fulfilled: when the amr (command) for destruction arrives, He first enacts najāt (salvation) for the believers as an act of pure Raḥmah (Mercy). Ṭabarī notes they were saved not only from the punishment but from the khizy (public disgrace) of that day. This connects to 10:103 ("We save Our messengers"), 7:72 (Hūd's salvation), and 29:40. The verse concludes with Allah's attributes al-Qawīy (The All-Strong) and al-'Azīz (The All-Mighty), who has the strength to destroy the rebels and the might to save His servants. This mirrors Lot's rescue from Sodom (Genesis 19:16).

Verse 11:67 – The Punishment: The Shout

11:67a:

وَأَخَذَ الَّذِينَ ظَلَمُوا

And seized those who did wrong (wa-akhadha lladhīna ẓalamū, ওয়া আখাযাল্লাযীনা যলামূ; a-kh-dh / অ-খ-য – to seize // akhadha // [Cognate: none] ; ẓ-l-m / জ-ল-ম – wrong // ẓalamū // [Cognate: none])

11:67b:

الصَّيْحَةُ

(by) the Shout (ṣ-ṣayḥatu, স-সায়হাতু; ṣ-y-ḥ / স-য়-হ – to shout // ṣayḥatu // [Cognate: none])

11:67c:

فَأَصْبَحُوا فِي دِيَارِهِمْ

and they became, in their homes, (fa-aṣbaḥū fī diyārihim, ফাআসবাহূ ফী দিয়া-রিহিম; ṣ-b-ḥ / স-ব-হ – morning, to become // aṣbaḥū // [Cognate: none] ; d-w-r / দ-ও-র – home // diyārihim // [Cognate: none])

11:67d:

جَاثِمِينَ

(bodies) fallen prostrate. (jāthimīna, জ্বা-ছিমীন; j-th-m / জ-ছ-ম – to fall prostrate, crouch // jāthimīna // [Cognate: none])

Linguistic Gloss:

And seized those who did wrong [akhadha lladhīna ẓalamū], (by) the Shout [aṣ-ṣayḥatu: the "terrible cry" or "blast"], and they became, in their homes, [fa-aṣbaḥū fī diyārihim: "by morning"], (bodies) fallen prostrate. [jāthimīna: "motionless," "face-down"].

ওয়া আখাযাল্লাযীনা যলামূ স-সায়হাতু ফাআসবাহূ ফী দিয়া-রিহিম জ্বা-ছিমীন।

(অ-খ-য + জ-ল-ম/ "আর 'যালিমদের' 'পাকড়াও' করলো"; স-য়-হ/ "'সায়হা' (ভয়াবহ শব্দ)"; স-ব-হ + দ-ও-র/ "ফলে 'সকালে' (তারা পরিণত হলো) নিজ 'ঘরে'"; জ-ছ-ম/ "'জাসিমীন' (নিথর, উপুড় হয়ে পড়ে থাকা) অবস্থায়।")

Tafsīr 11:67: The Punishment: The Shout

This verse details the punishment (parallel to 7:78). 7:78 uses ar-rajfah ("the earthquake"), while this verse uses aṣ-ṣayḥah ("the Shout"). Classical exegetes (Ṭabarī, Kathīr) reconcile these by stating the punishment was a combined event: ar-rajfah (a quake) from below and aṣ-ṣayḥah (a blast) from above, instantly killing them (jāthimīn). This connects to 54:31 (a "single Shout"), 41:17 (a ṣā'iqah "thunderbolt"), and 15:83. This Meccan verse warned that destruction can be total and instantaneous, rendering their "secure" homes (15:82) useless.

Verse 11:68 – The Annihilation

11:68a:

كَأَن لَّمْ يَغْنَوْا فِيهَا

As if they had not dwelt therein (ka-an lam yaghnaw fīhā, কাআল্লাম ইয়াগনাও ফীহা; gh-n-y / গ-ন-য় – to be rich, dwell // yaghnaw // [Cognate: none])

11:68b:

أَلَا إِنَّ ثَمُودَ

Lo! Indeed, Thamūd (alā inna thamūda, আলা ইন্না ছামূদা; th-m-d / ছ-ম-দ – Thamūd // thamūda // [Cognate: none])

11:68c:

كَفَرُوا رَبَّهُمْ

disbelieved (in) their Lord (kafarū rabbahum, কাফারূ রাব্বাহুম; k-f-r / ক-ফ-র – to cover, deny // kafarū // Cognate: Syriac: kpar "he denied" ; r-b-b / র-ব-ব – lord // rabbahum // Cognate: Hebrew: rav "master")

11:68d:

أَلَا بُعْدًا لِّثَمُودَ

Lo! Away with Thamūd! (alā bu'dan li-thamūda, আলা বু'দাল লিছামূদ; b-'-d / ব-অ-দ – to be distant // bu'dan // [Cognate: none])

Linguistic Gloss:

As if they had not dwelt therein [ka-an lam yaghnaw fīhā: "as if they had never lived/prospered there"]. Lo! Indeed, Thamūd [alā inna thamūda], disbelieved (in) their Lord [kafarū rabbahum: they committed kufr against their Lord], Lo! Away with Thamūd! [alā bu'dan li-thamūda: bu'd means "distance," a curse of "be gone!"].

কাআল্লাম ইয়াগনাও ফীহা। আলা ইন্না ছামূদা কাফারূ রাব্বাহুম। আলা বু'দাল লিছামূদ।

(গ-ন-য়/ "'যেন' তারা সেখানে কখনো 'বসবাস' (গনী) করেনি।" th-m-d/ "শোন! নিশ্চয় 'ছামূদ' জাতি"; ক-ফ-র + র-ব-ব/ "তাদের 'রবের' সাথে 'কুফরী' (অস্বীকার) করেছিল।" (cf. সিরিয়াক 'কপার')। ব-অ-দ/ "শোন! 'দূর' (ধ্বংস) হোক 'ছামূদ' জাতি!")

Tafsīr 11:68: The Annihilation

This is the final epitaph for Thamūd. Their annihilation was so complete that it was ka-an lam yaghnaw fīhā ("as if they had never prospered there"), erasing their very memory. Their crime is summarized (kafarū rabbahum), and their sentence is finalized: bu'dan ("Away with them!"). This connects to 11:60 (the identical curse on 'Ad), 7:92 (Shu'ayb's people), and 10:24 (the parable of worldly life). This Meccan verse was the ultimate warning to the Quraysh: their entire civilization, centered around the Ka'bah, could be similarly erased for their kufr.

Verse 15:80 – The Rejection (Al-Ḥijr)

15:80a:

وَلَقَدْ كَذَّبَ

And certainly denied (wa-laqad kadhdhaba, ওয়া লাক্বাদ কাযযাবা; k-dh-b / ক-য-ব – to lie, deny // kadhdhaba // [Cognate: none])

15:80b:

أَصْحَابُ الْحِجْرِ

the companions of al-Ḥijr (aṣḥābu l-ḥijri, আসহা-বুল হিজরি; ṣ-ḥ-b / স-হ-ব – companion // aṣḥābu // [Cognate: none] ; ḥ-j-r / হ-জ-র – stone, rock // ḥijri // Cognate: Hebrew: ḥāgar "to gird" [stone enclosures])

15:80c:

الْمُرْسَلِينَ

the Messengers. (l-mur'salīna, ল-মুরসালীনা; r-s-l / র-স-ল – to send // mur'salīna // Cognate: Syriac: rāslā "messenger")

Linguistic Gloss:

And certainly denied [wa-laqad kadhdhaba], the companions of al-Ḥijr [aṣḥābu l-ḥijri: Aṣḥāb ("Companions") of al-Ḥijr ("The Rocky Tract"), the name of their region], the Messengers. [l-mur'salīna: plural, "the sent ones"].

ওয়া লাক্বাদ কাযযাবা আসহা-বুল হিজরিল মুরসালীন।

(ক-য-ব/ "এবং অবশ্যই 'মিথ্যা' প্রতিপন্ন করেছিল"; স-হ-ব + হ-জ-র/ "'হিজর' (পাথুরে ভূমি) এর 'অধিবাসীরা'"; র-স-ল/ "'রাসূলগণকে' (বহুবচন)।" (cf. সিরিয়াক 'রাসলা'))

Tafsīr 15:80: The Rejection (Al-Ḥijr)

This verse begins the narrative in Sūrah Al-Ḥijr, identifying Thamūd as Aṣḥāb al-Ḥijr ("Companions of the Rock"). As Ṭabarī notes, by denying their one messenger, Ṣāliḥ, they denied al-mur'salīn (all Messengers), as the call to Tawḥīd is singular. This connects to 26:141 (identical phrasing), 25:37 (Noah's people), and 26:123 ('Ad). This Meccan verse reinforced the concept of the waḥdat ar-risālah (unity of the message): to reject Muhammad ﷺ was to reject Moses, Jesus, and all prophets.

Verse 15:81 – The Signs Given

15:81a:

وَآتَيْنَاهُمْ آيَاتِنَا

And We gave them Our signs (wa-ātaynāhum āyātinā, ওয়া আ-তাGhumhum আ-য়া-তিনা; a-t-y / অ-ত-য় – to come, give // ātaynāhum // [Cognate: none] ; a-y-y / অ-য়-য় – sign // āyātinā // Cognate: Syriac: 'āthā "sign")

15:81b:

فَكَانُوا عَنْهَا مُعْرِضِينَ

but they were from them turning away. (fa-kānū 'anhā mu'riḍīna, ফাকানূ 'আনহা মু'রিদীন; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be established" ; '-r-ḍ / অ-র-দ – to turn away // mu'riḍīna // [Cognate: none])

Linguistic Gloss:

And We gave them Our signs [wa-ātaynāhum āyātinā: āyāt (plural) includes the Nāqah (she-camel) and the verbal warnings], but they were from them turning away. [fa-kānū 'anhā mu'riḍīna: "they were mu'riḍīn" (ones who deliberately turn their 'arḍ (side/face) away)].

ওয়া আ-তাGhumhum আ-য়া-তিনা ফাকানূ 'আনহা মু'রিদীন।

(অ-ত-য় + অ-য়-য়/ "আমি তাদের 'দিয়েছিলাম' আমার 'আয়াত' (নিদর্শনসমূহ)" (cf. সিরিয়াক 'আথা'); ক-ও-ন + অ-র-দ/ "কিন্তু তারা তা থেকে 'মুখ ফিরিয়ে' (মু'রিদ) ছিল।")

Tafsīr 15:81: The Signs Given

Allah states He gave them Āyātinā (Our Signs, plural), not just one. Ibn Kathīr suggests this includes the Nāqah as the primary sign, plus the verbal proofs from Ṣāliḥ. Their response was i'rāḍ (turning away), an active, deliberate rejection. This connects to 17:59 (We sent the she-camel as a clear sign), 7:73, and 6:4 (a recurring theme of rejection). This verse warned the Quraysh, who were also "turning away" (mu'riḍīn) from the āyāt of the Qur'ān.

Verse 15:82 – The Vain Security

15:82a:

وَكَانُوا يَنْحِتُونَ

And they used to carve (wa-kānū yanḥitūna, ওয়া কানূ ইয়ানহিতূনা; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be established" ; n-ḥ-t / ন-হ-ত – to carve // yanḥitūna // [Cognate: none])

15:82b:

مِنَ الْجِبَالِ بُيُوتًا

from the mountains, homes (mina l-jibāli buyūtan, মিনাল জ্বিবা-লি বুয়ূতা; j-b-l / জ-ব-ল – mountain // jibāli // [Cognate: none] ; b-y-t / ব-য়-ত – house // buyūtan // Cognate: Hebrew: bayit "house")

15:82c:

آمِنِينَ

securely. (āminīna, আ-মিনীনা; a-m-n / অ-ম-ন – to be safe, secure // āminīna // Cognate: Hebrew: 'āmēn "truly")

Linguistic Gloss:

And they used to carve [wa-kānū yanḥitūna: kānū + imperfect implies a "habitual" action], from the mountains, homes [mina l-jibāli buyūtan: "houses from the mountains," cf. Hebrew bayit], securely. [āminīna: "feeling amn (safety)"].

ওয়া কানূ ইয়ানহিতূনা মিনাল জ্বিবা-লি বুয়ূতান আ-মিনীনা।

(ক-ও-ন + ন-হ-ত/ "এবং তারা 'অভ্যাসগতভাবে' 'খোদাই' (নাহত) করতো"; জ-ব-ল + ব-য়-ত/ "পাহাড়ে 'ঘর' (বুয়ূত)" (cf. হিব্রু 'বায়িত'); অ-ম-ন/ "'আমিনী' (নিরাপদ) অবস্থায়।" )

Tafsīr 15:82: The Vain Security

This verse diagnoses their arrogance: it stemmed from their technology. They carved mountain homes, feeling āminīn (secure, safe) from natural disasters or enemies. Ṭabarī notes this sense of amn (security) was their core delusion; they believed their engineering made them immune to Allah's 'adhāb. This connects to 7:74 (their skill), 26:149 ("carving with skill"), and 89:9 ("who carved rocks"). This Meccan verse was a direct parallel to the Quraysh's sense of amn (security) in the "sanctuary" (Ḥaram) of Mecca (cf. 29:67), warning that such worldly security is meaningless against Allah's command.

Verse 15:83 – The Punishment

15:83a:

فَأَخَذَتْهُمُ الصَّيْحَةُ

So the Shout seized them (fa-akhadhathumu ṣ-ṣayḥatu, ফাআখাযাতহুমু স-সায়হাতু; a-kh-dh / অ-খ-য – to seize // akhadhathumu // [Cognate: none] ; ṣ-y-ḥ / স-য়-হ – to shout // ṣayḥatu // [Cognate: none])

15:83b:

مُصْبِحِينَ

(in) the early morning. (muṣbiḥīna, মুসবিহীন; ṣ-b-ḥ / স-ব-হ – morning // muṣbiḥīna // [Cognate: none])

Linguistic Gloss:

So the Shout seized them [fa-akhadhathumu ṣ-ṣayḥatu: the "terrible blast"], (in) the early morning. [muṣbiḥīna: "at the time of ṣubḥ (morning)"].

ফাআখাযাতহুমু স-সায়হাতু মুসবিহীন।

(অ-খ-য + স-য়-হ/ "অতঃপর 'সায়হা' (ভয়াবহ শব্দ) তাদের 'পাকড়াও' করলো"; স-ব-হ/ "'মুসবিহীন' (ভোরবেলা)।")

Tafsīr 15:83: The Punishment

This verse (parallel to 11:67) specifies the timing of the Ṣayḥah (Shout): muṣbiḥīn (in the early morning). Their amn (security) (15:82) was shattered at the very start of the new day. This connects to 54:38 (Lot's people, punishment "in the morning"), 11:81 (Lot's ṣubḥ), and 7:78 (they became jāthimīn "by morning"). This emphasizes that divine punishment often arrives when the disbelievers feel most secure, at the dawn of what they expect to be another normal day.

Verse 15:84 – The Futility

15:84a:

فَمَا أَغْنَىٰ عَنْهُم

So not availed them (fa-mā aghnā 'anhum, ফামা আগনা 'আনহুম; gh-n-y / গ-ন-য় – to avail, enrich // aghnā // [Cognate: none])

15:84b:

مَّا كَانُوا يَكْسِبُونَ

what they used to earn. (mā kānū yaksibūna, মা কানূ ইয়াকসিবূন; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be established" ; k-s-b / ক-স-ব – to earn, acquire // yaksibūna // [Cognate: none])

Linguistic Gloss:

So not availed them [fa-mā aghnā 'anhum: "it did not profit/benefit them"], what they used to earn. [mā kānū yaksibūna: "what they used to acquire" (wealth, status, and their carved homes)].

ফামা আগনা 'আনহুম মা কানূ ইয়াকসিবূন।

(গ-ন-য়/ "অতঃপর তাদের 'কাজে আসেনি' (আগনা)"; ক-স-ব/ "যা তারা ' উপার্জন' (কাসব) করতো।")

Tafsīr 15:84: The Futility

This is the final moral. Their amn (security) from their mountain homes (15:82) and all mā kānū yaksibūn ("what they used to earn/acquire") was utterly useless. Ṭabarī and Kathīr state their great efforts provided them zero protection. This connects to 26:146-150 (their worldly assets), 111:2 (Abū Lahab's wealth), and 44:25-27 (Pharaoh's assets). This was a powerful, direct message to the Meccan Quraysh, who based their entire arrogance on their kasb (earnings) from trade, warning that wealth cannot aghnā (avail) against Allah's decree.

Verse 26:141 – The Rejection

26:141a:

كَذَّبَتْ ثَمُودُ

Thamūd denied (kadhdhabat thamūdu, কাযযাবাত ছামূদু; k-dh-b / ক-য-ব – to lie, deny // kadhdhabat // [Cognate: none] ; th-m-d / ছ-ম-দ – Thamūd // thamūdu // [Cognate: none])

26:141b:

الْمُرْسَلِينَ

the Messengers. (l-mur'salīna, ল-মুরসালীনা; r-s-l / র-স-ল – to send // mur'salīna // Cognate: Syriac: rāslā "messenger")

Linguistic Gloss:

Thamūd denied [kadhdhabat thamūdu: from k-dh-b "to belie"], the Messengers. [l-mur'salīna: plural, "the sent ones," cf. Syriac rāslā].

কাযযাবাত ছামূদুল মুরসালীন।

(ক-য-ব + ছ-ম-দ/ "ছামূদ' জাতি 'মিথ্যা' প্রতিপন্ন করেছিল"; র-স-ল/ "'রাসূলগণকে' (বহুবচন)।")

Tafsīr 26:141: The Rejection

This verse, identical in structure to the stories of Noah, 'Ad, and Lot in this Sūrah, frames Thamūd's crime. As Ṭabarī and Kathīr note, they denied al-mur'salīn (the Messengers, plural) despite only having Ṣāliḥ (AS). This is because the core message of Tawḥīd is universal; thus, rejecting one messenger is a rejection of the entire chain of prophecy. This connects to 15:80 (Aṣḥāb al-Ḥijr "denied the Messengers"), 25:37, and 26:105. This Meccan verse reinforced to the Quraysh that their rejection of Muhammad ﷺ was not a minor disagreement but a denial of the foundational message of Abraham, Moses, and all prophets.

Verse 26:142 – The Call to Taqwa

26:142a:

إِذْ قَالَ لَهُمْ

When said to them (idh qāla lahum, ইয ক্বালা লাহুম; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice")

26:142b:

أَخُوهُمْ صَالِحٌ

their brother Ṣāliḥ (akhūhum ṣāliḥun, আখূহুম সালিহুন; a-kh-w / অ-খ-ও – brother // akhūhum // Cognate: Hebrew: 'ākh "brother" ; ṣ-l-ḥ / স-ল-হ – righteous // ṣāliḥun // Cognate: Hebrew: ṣālaḥ "to prosper")

26:142c:

أَلَا تَتَّقُونَ

"Will you not fear (Allah)?" (alā tattaqūna, আলা তাত্তাক্বূন; w-q-y / ও-ক-য় – to guard, fear // tattaqūna // [Cognate: none])

Linguistic Gloss:

When said to them [idh qāla lahum], their brother Ṣāliḥ [akhūhum: "their brother," one of them], "Will you not fear (Allah)?" [alā tattaqūna: "Do you not have taqwā?" (God-consciousness)].

ইয ক্বালা লাহুম আখূহুম সালিহুন আলা তাত্তাক্বূন।

(ক-ও-ল/ "যখন বললেন; অ-খ-ও + স-ল-হ/ তাদের 'ভাই' 'সালিহ'"; ও-ক-য়/ "'তোমরা কি 'তাকওয়া' (আল্লাহ-ভীতি) অবলম্বন করবে না?'")

Tafsīr 26:142: The Call to Taqwa

Ṣāliḥ begins his mission by appealing to them as akhūhum (their brother), emphasizing kinship and sincerity. His first question, alā tattaqūn ("Will you not fear?"), targets their lack of taqwā (God-consciousness), which Ṭabarī identifies as the root of all disobedience. This connects to 26:106 (Noah's identical call), 26:124 (Hūd's call), and 26:161 (Lot's call). This verse, revealed in Mecca, mirrors the Prophet's ﷺ own initial appeal to his kin at Mount Safa, grounding the call to faith in a warning.

Verse 26:143 – The Trustworthy Messenger

26:143a:

إِنِّي لَكُمْ

"Indeed, I am to you (innī lakum, ইন্নী লাকুম; i-n-n / ই-ন-ন – indeed // innī // [Cognate: none])

26:143b:

رَسُولٌ أَمِينٌ

Linguistic Gloss:

"Indeed, I am to you [innī lakum], a Messenger trustworthy. [rasūlun amīnun: A Rasūl (Sent One) who is Amīn (Trustworthy), cf. Hebrew 'āmēn].

ইন্নী লাকুম রাসূলুন আমীন।

(ই-ন-ন/ "নিশ্চয় আমি তোমাদের জন্য"; র-স-ল + অ-ম-ন/ "একজন 'আমীন' (বিশ্বস্ত) 'রাসূল' (বার্তাবাহক)।")

Tafsīr 26:143: The Trustworthy Messenger

Ṣāliḥ establishes his credentials, not with miracles, but with character. He is Rasūlun Amīn (a Trustworthy Messenger). Ibn Kathīr notes this is the standard claim of all prophets in this Sūrah, as their amānah (trustworthiness) was already known to their people. This connects to 26:107 (Noah), 26:125 (Hūd), and the Prophet Muhammad's ﷺ own title of al-Amīn among the Quraysh. This verse argues that the known integrity of the messenger is a primary proof of the message, paralleling Paul's declaration in 2 Corinthians 4:2, "by the open statement of the truth we would commend ourselves."

Verse 26:144 – The Demand for Obedience

26:144a:

فَاتَّقُوا اللَّهَ

26:144b:

وَأَطِيعُونِ

and obey me." (wa-aṭī'ūni, ওয়া আত্বী'ঊন; ṭ-w-' / ত-ও-অ – to obey // aṭī'ūni // [Cognate: none])

Linguistic Gloss:

"So fear Allah [fa-tta'qū llāha: "So, have taqwā"], and obey me." [wa-aṭī'ūni: "and give me ṭā'ah (obedience)"].

ফাত্তাক্বুল্লাহা ওয়া আত্বী'ঊন।

(ও-ক-য় + অ-ল-হ/ "সুতরাং আল্লাহকে 'ভয়' কর"; ত-ও-অ/ "এবং আমার 'আনুগত্য' (ইতা'আত) কর।")

Tafsīr 26:144: The Demand for Obedience

This is the logical consequence of the previous verses. Since Ṣāliḥ is a Rasūl Amīn (26:143), taqwā (fearing Allah, 26:142) must logically lead to iṭā'ah (obeying him). As al-Rāzī notes, obedience to the messenger is obedience to Allah. This connects to 4:59 ("Obey Allah and obey the Messenger"), 3:32, and 71:3 (Noah: "Fear Allah and obey me"). The Prophet ﷺ stated, "Whoever obeys me has obeyed Allah" (Bukhārī). This Meccan verse was a direct command to the Quraysh: true taqwā was not just acknowledging Allah, but obeying His messenger, Muhammad ﷺ.

Verse 26:145 – The Pure Motive

26:145a:

وَمَا أَسْأَلُكُمْ

"And not (do) I ask you (wa-mā as'alukum, ওয়া মা আসআলুকুম; s-'-l / স-অ-ল – to ask // as'alukum // Cognate: Hebrew: shā'al "to ask")

26:145b:

عَلَيْهِ مِنْ أَجْرٍ

for it any wage. ('alayhi min ajrin, 'আলাইহি মিন আজরিন; '-j-r / অ-জ-র – reward, wage // ajrin // Cognate: Akkadian: agru "hireling")

26:145c:

إِنْ أَجْرِيَ إِلَّا

Not (is) my wage except (in ajriya illā, ইন আজরিয়া ইল্লা; '-j-r / অ-জ-র – reward // ajriya // Cognate: Akkadian: agru "hireling")

26:145d:

عَلَىٰ رَبِّ الْعَالَمِينَ

from the Lord of the worlds." ('alā rabbi l-'ālamīna, 'আলা রাব্বিল 'আলামীন; r-b-b / র-ব-ব – lord // rabbi // Cognate: Hebrew: rav "master" ; '-l-m / অ-ল-ম – world // 'ālamīna // Cognate: Hebrew: 'ōlām "world")

Linguistic Gloss:

"And not (do) I ask you [wa-mā as'alukum, cf. Hebrew shā'al] for it any wage. [min ajrin, cf. Akkadian agru]. Not (is) my wage except [in ajriya illā] from the Lord of the worlds." ['alā rabb al-'ālamīna, cf. Hebrew 'ōlām].

ওয়া মা আসআলুকুম 'আলাইহি মিন আজরিন। ইন আজরিয়া ইল্লা 'আলা রাব্বিল 'আলামীন।

(স-অ-ল/ "আমি তোমাদের কাছে 'চাই' না" (cf. হিব্রু 'শা'আল'); অ-জ-র/ "এর জন্য কোন 'আজর' (প্রতিদান)" (cf. আক্কাডিয়ান 'আগরু')। ই-ন + অ-জ-র/ "আমার 'প্রতিদান' নয়"; র-ব-ব + অ-ল-ম/ "'রব্বুল আলামীন' (জগতসমূহের প্রতিপালক) এর কাছে ব্যতীত।" (cf. হিব্রু 'ওলাম'))

Tafsīr 26:145: The Pure Motive

Ṣāliḥ confirms his amānah (trustworthiness) by stating the "Prophetic Precondition": lā as'alukum... ajr ("I ask you no wage"). His lack of material motive proves his sincerity. This connects to 26:109 (Noah), 26:127 (Hūd), 36:21 ("Follow those who ask no reward"), and 38:86 (Prophet Muhammad's ﷺ declaration). This verse countered Meccan accusations that the Prophet ﷺ was seeking power or wealth, establishing his motive as purely divine. This parallels Paul's stance in 1 Corinthians 9:18, "that I may make the gospel free of charge."

Verse 26:146 – The Question of Security

26:146a:

أَتُتْرَكُونَ

"Will you be left (a-tutrakūna, আতুত্রাকূনা; t-r-k / ত-র-ক – to leave // tutrakūna // [Cognate: none])

26:146b:

فِي مَا هَاهُنَا

in what (is) here (fī mā hāhunā, ফী মা হাহুনা; h-n-n / হ-ন-ন – here // hāhunā // [Cognate: none])

26:146c:

آمِنِينَ

secure?" (āminīna, আ-মিনীনা; a-m-n / অ-ম-ন – to be safe, secure // āminīna // Cognate: Hebrew: 'āmēn "truly")

Linguistic Gloss:

"Will you be left [a-tutrakūna: passive, "Will you be allowed to remain?"], in what (is) here [fī mā hāhunā], secure?" [āminīna: "feeling amn (safety)"].

আতুত্রাকূনা ফী মা হাহুনা আ-মিনীনা।

(ত-র-ক/ "তোমাদের কি 'ছেড়ে' (তারক) রাখা হবে"; হ-ন-ন/ "যা 'এখানে' আছে"; অ-ম-ন/ "তাতে 'আমিনী' (নিরাপদ) অবস্থায়?")

Tafsīr 26:146: The Question of Security

Ṣāliḥ begins his social critique with a rhetorical question. He challenges their delusion of permanence, āminīn ("secure"), which stemmed from their carved mountain homes (15:82). As Ṭabarī notes, Ṣāliḥ asks, "Do you really believe you will be left (tutrakūn) to enjoy this forever?" This connects to 15:82 (their āminīn state), 102:1-2 (distracted by takāthur), and 7:97-98. This Meccan verse was a direct challenge to the Quraysh's sense of amn (security) within their Ḥaram (sanctuary), warning them that worldly security is an illusion.

Verse 26:147 – The Bounties

26:147a:

فِي جَنَّاتٍ

"In gardens (fī jannātin, ফী জ্বান্নাতিন; j-n-n / জ-ন-ন – to cover, garden // jannātin // Cognate: Hebrew: gan "garden")

26:147b:

وَعُيُونٍ

and springs (wa-'uyūnin, ওয়া 'উয়ূনিন; '-y-n / অ-য়-ন – eye, spring // 'uyūnin // Cognate: Hebrew: 'ayin "eye, spring")

Linguistic Gloss:

"In gardens [fī jannātin: from j-n-n "to cover," cf. Hebrew gan], and springs [wa-'uyūnin: from '-y-n "eye," cf. Hebrew 'ayin].

ফী জ্বান্নাতিঁও ওয়া 'উয়ূন।

(জ-ন-ন/ "'জান্নাত' (বাগান) সমূহে (cf. হিব্রু 'গান')"; অ-য়-ন/ "এবং 'উয়ূন' (ঝর্ণা) সমূহে? (cf. হিব্রু 'আয়িন')")

Tafsīr 26:147: The Bounties

Ṣāliḥ begins listing the specific bounties they take for granted, jannāt (gardens) and 'uyūn (springs). For a people living in a rocky, arid region (al-Ḥijr), this was the pinnacle of divine favor, the basis of their wealth and security. This connects to 26:134 (Hūd's identical reminder to 'Ad), 44:25 (Pharaoh's gardens), and 55:50 (the gardens of paradise). This verse reminded the Meccan traders, who were proud of their prosperity, that all wealth originates from Allah and demands gratitude, not arrogance.

Verse 26:148 – Bounties (Continued)

26:148a:

وَزُرُوعٍ

"And crops (wa-zurū'in, ওয়া যুরূ'ইন; z-r-' / য-র-অ – to sow, seed // zurū'in // Cognate: Hebrew: zera' "seed")

26:148b:

وَنَخْلٍ

and palm-trees (wa-nakhlin, ওয়া নাখলিন; n-kh-l / ন-খ-ল – palm tree // nakhlin // [Cognate: none])

26:148c:

طَلْعُهَا

its spathes (are) (ṭal'uhā, ত্বাল'উহা; ṭ-l-' / ত-ল-অ – to emerge, spathe // ṭal'uhā // [Cognate: none])

26:148d:

هَضِيمٌ

bursting/soft. (haḍīmun, হাদীম; h-ḍ-m / হ-দ-ম – to digest, be soft // haḍīmun // [Cognate: none])

Linguistic Gloss:

"And crops [wa-zurū'in: from z-r-' "to sow," cf. Hebrew zera' "seed"], and palm-trees [wa-nakhlin], its spathes (are) [ṭal'uhā: the ṭal' is the flower-cluster sheath], bursting/soft. [haḍīmun: "well-digested" or "soft," implying heavy, ripe, and easily accessible fruit].

ওয়া যুরূ'ইঁও ওয়া নাখলিন ত্বাল'উহা হাদীম।

(য-র-অ/ "'যুরূ' (শস্যক্ষেত) (cf. হিব্রু 'যেরা')"; ন-খ-ল/ "ও 'নাখল' (খেজুর) গাছে"; ত-ল-অ/ "যার 'ত্বাল' (মোচা)"; হ-দ-ম/ "'হাদীম' (সুবিন্যস্ত/নরম)?")

Tafsīr 26:148: Bounties (Continued)

Ṣāliḥ specifies their agricultural wealth: zurū' (crops) and nakhīl (date palms). He describes the date-palms with the specific detail ṭal'uhā haḍīm ("its spathes are soft/bursting"). Ṭabarī notes this implies an abundance so great the fruit is bursting, ripe, and easy to digest, the highest sign of luxury. This connects to 50:10 ("palm trees with fruit... piled high"), 6:99, and 13:4. This verse used the most potent symbol of wealth for an Arab (the date palm) to highlight Thamūd's ingratitude, a direct mirror to the Quraysh, whose wealth was also symbolized by palms and trade.

Verse 26:149 – The Arrogant Skill

26:149a:

وَتَنْحِتُونَ

"And you carve (wa-tanḥitūna, ওয়া তানহিতূনা; n-ḥ-t / ন-হ-ত – to carve // tanḥitūna // [Cognate: none])

26:149b:

مِنَ الْجِبَالِ بُيُوتًا

26:149c:

فَارِهِينَ

skillfully/exultantly." (fārihīna, ফা-রিহীন; f-r-h / ফ-র-হ – to be merry, skillful // fārihīna // [Cognate: none])

Linguistic Gloss:

"And you carve [wa-tanḥitūna: from n-ḥ-t "to hew stone"], from the mountains, homes [mina l-jibāli buyūtan, cf. Hebrew bayit], skillfully/exultantly." [fārihīna: This word (from f-r-h) has a dual meaning: "skillfully" (with mastery) or "exultantly/insolently" (boasting about it)].

ওয়া তানহিতূনা মিনাল জ্বিবা-লি বুয়ূতান ফা-রিহীন।

(ন-হ-ত/ "এবং 'খোদাই' (নাহত) করছ"; জ-ব-ল + ব-য়-ত/ "পাহাড়ে 'ঘর' (বুয়ূত)" (cf. হিব্রু 'বায়িত'); ফ-র-হ/ "'ফা-রিহীন' (দক্ষতার সাথে/ দম্ভের সাথে)?" )

Tafsīr 26:149: The Arrogant Skill

Ṣāliḥ critiques their unique skill (tanḥitūn, "carving") which was the basis of their security (15:82). The key word is fārihīn. Exegetes like Qurṭubī explain it means both "skillfully" and "insolently/boastfully" (ashiran baṭiran). Their skill was not for need, but for artifice and pride, a form of 'abath (futility, cf. 26:128). This connects to 7:74 (carving homes), 15:82 (carving āminīn), and 89:9 (Thamūd "who carved rocks"). This verse warned the Quraysh that skill and wealth, when pursued with arrogance (fārihīn), are a sin, not a blessing.

Verse 26:150 – The Call to Reform

26:150a:

فَاتَّقُوا اللَّهَ

"So fear Allah (fa-tta'qū llāha, ফাত্তাক্বুল্লাহা; w-q-y / ও-ক-য় – to guard, fear // tta'qū // [Cognate: none])

26:150b:

وَأَطِيعُونِ

and obey me." (wa-aṭī'ūni, ওয়া আত্বী'ঊন; ṭ-w-' / ত-ও-অ – to obey // aṭī'ūni // [Cognate: none])

Linguistic Gloss:

"So fear Allah [fa-tta'qū llāha], and obey me." [wa-aṭī'ūni].

ফাত্তাক্বুল্লাহা ওয়া আত্বী'ঊন।

(ও-ক-য় + অ-ল-হ/ "সুতরাং আল্লাহকে 'ভয়' কর"; ত-ও-অ/ "এবং আমার 'আনুগত্য' কর।")

Tafsīr 26:150: The Call to Reform

After listing their blessings (147-148) and their arrogant misuse of them (149), Ṣāliḥ repeats his core command from 26:144. As al-Rāzī notes, this repetition functions as a concluding argument: "Because of all these bounties you are misusing, the only logical solution is to fa-tta'qū llāh (fear Allah) and aṭī'ūn (obey me)." This connects to 71:3 (Noah's call), 3:132, and 5:92. This repetition hammered home the central theme to the Meccan audience: the Prophet's ﷺ call to Tawḥīd and Iṭā'ah (obedience) was the only correct response to Allah's blessings.

📜 Thamūd Verses in Bengali Script (Analyzed Selection 3)

২৬: ১৪১. কাযযাবাত ছামূদুল মুরসালীন।

২৬: ১৪২. ইয ক্বালা লাহুম আখূহুম সালিহুন আলা তাত্তাক্বূন।

২৬: ১৪৩. ইন্নী লাকুম রাসূলুন আমীন।

২৬: ১৪৪. ফাত্তাক্বুল্লাহা ওয়া আত্বী'ঊন।

২৬: ১৪৫. ওয়া মা আসআলুকুম 'আলাইহি মিন আজরিন। ইন আজরিয়া ইল্লা 'আলা রাব্বিল 'আলামীন।

২৬: ১৪৬. আতুত্রাকূনা ফী মা হাহুনা আ-মিনীনা।

২৬: ১৪৭. ফী জ্বান্নাতিঁও ওয়া 'উয়ূন।

২৬: ১৪৮. ওয়া যুরূ'ইঁও ওয়া নাখলিন ত্বাল'উহা হাদীম।

২৬: ১৪আ ৯. ওয়া তানহিতূনা মিনাল জ্বিবা-লি বুয়ূতান ফা-রিহীন।

২৬: ১৫০. ফাত্তাক্বুল্লাহা ওয়া আত্বী'ঊন।

Here is the continued analysis of the next 10 verses related to the People of Thamūd, proceeding from Sūrah Ash-Shu'arā' and Sūrah An-Naml.

Verse 26:151 – Warning Against the Elite

26:151a:

وَلَا تُطِيعُوا

"And do not obey (wa-lā tuṭī'ū, ওয়ালা তুত্বী'ঊ; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; ṭ-w-' / ত-ও-অ – to obey // tuṭī'ū // [Cognate: none])

26:151b:

أَمْرَ الْمُسْرِفِينَ

the command (of) the transgressors," (amra l-mus'rifīna, আমরাল মুসরিফীন; a-m-r / অ-ম-র – command // amra // [Cognate: none] ; s-r-f / স-র-ফ – to exceed, waste // mus'rifīna // [Cognate: none])

Linguistic Gloss:

"And do not obey [wa-lā tuṭī'ū: from ṭ-w-', "do not follow the ṭā'ah (obedience)"], the command [amra] (of) the transgressors," [l-mus'rifīna: active participle of s-r-f, "those who exceed bounds," "the wasteful/profligate"].

ওয়ালা তুত্বী'ঊ আমরাল মুসরিফীন।

(ও-আ + ত-ও-অ/ "এবং 'আনুগত্য' করো না"; অ-ম-র/ "'আদেশ'"; স-র-ফ/ "'মুসরিফীন' (সীমা লঙ্ঘনকারী/অপচয়কারী) দের।")

Tafsīr 26:151: Warning Against the Elite

After commanding obedience to himself (26:150), Ṣāliḥ commands disobedience to the musrifīn (the transgressing elite). Ṭabarī notes these were their corrupt leaders. Ṣāliḥ identifies the root of their societal fasād (corruption) as obedience to this elite. This connects to 26:152 (defining them), 18:28 ("do not obey one whose heart We have made heedless"), and 40:43. This verse armed the Prophet ﷺ against the Quraysh, framing obedience to their mala' (chiefs) as the path to ruin. This parallels the prophetic critique of corrupt leadership in Isaiah 1:23 ("Your rulers are rebels, partners with thieves").

Verse 26:152 – The Corrupters Defined

26:152a:

الَّذِينَ يُفْسِدُونَ

"Those who cause corruption (lladhīna yuf'sidūna, ল্লাযীনা ইউফসিদূনা; dh-y / য-য় – those who // lladhīna // [Cognate: none] ; f-s-d / ফ-স-দ – to corrupt // yuf'sidūna // [Cognate: none])

26:152b:

فِي الْأَرْضِ

in the land (fī l-arḍi, ফিল আরদি; f-y / ফ-য় – in // fī // [Cognate: none] ; a-r-ḍ / অ-র-দ – earth // arḍi // Cognate: Hebrew: 'ereṣ "earth")

26:152c:

وَلَا يُصْلِحُونَ

and do not reform." (wa-lā yuṣ'liḥūna, ওয়ালা ইউসলিহূন; w-ā / ও-আ – and // wa // Cognate: Hebrew: ve "and" ; ṣ-l-ḥ / স-ল-হ – to be righteous, reform // yuṣ'liḥūna // Cognate: Hebrew: ṣālaḥ "to prosper")

Linguistic Gloss:

"Those who cause corruption [lladhīna yuf'sidūna: from f-s-d, "to make fasād"], in the land [fī l-arḍi, cf. Hebrew 'ereṣ], and do not reform." [wa-lā yuṣ'liḥūna: from ṣ-l-ḥ, "to make iṣlāḥ (reform)," the root of Ṣāliḥ's own name].

আল্লাযীনা ইউফসিদূনা ফিল আরদি ওয়ালা ইউসলিহূন।

(য-য় + ফ-স-দ/ "যারা 'ফাসাদ' (বিপর্যয়) সৃষ্টি করে"; অ-র-দ/ "'যমীনে' (cf. হিব্রু 'এরেতস')"; ও-আ + স-ল-হ/ "এবং 'ইসলাহ' (সংস্কার) করে না।" (cf. হিব্রু 'সালাহ'))

Tafsīr 26:152: The Corrupters Defined

Ṣāliḥ defines the Musrifīn (26:151): their function is yuf'sidūn (they cause corruption) and their nature is lā yuṣ'liḥūn (they do not reform). Qurṭubī notes the powerful contrast: their prophet's name is Ṣāliḥ ("Reformer"), while their elite are the antithesis, incapable of iṣlāḥ (reform). This connects to 7:74 (warning against mufsidīn), 7:56 ("do not cause corruption"), and 2:11-12 (hypocrites who claim "we are but reformers"). This verse directly indicted the Quraysh elite, whose entire system was based on fasād (polytheism, injustice) and who actively fought the Prophet's ﷺ iṣlāḥ.

Verse 26:153 – The Charge of Magic

26:153a:

قَالُوا إِنَّمَا أَنتَ

They said, "Only you (are) (qālū innamā anta, ক্বালূ ইন্নামা আনতা; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice" ; a-n-t / অ-ন-ত – you // anta // Cognate: Hebrew: 'attā "you (m.s.)")

26:153b:

مِنَ الْمُسَحَّرِينَ

from the ones bewitched." (mina l-musaḥḥarīna, মিনাল মুসাহ্হারীন; s-ḥ-r / স-হ-র – magic // musaḥḥarīna // Cognate: Hebrew: k-sh-f "sorcery" [concept])

Linguistic Gloss:

They said, "Only you (are) [qālū innamā anta: "You are nothing but..."], from the ones bewitched." [mina l-musaḥḥarīna: passive participle of s-ḥ-r, "one who has been made the subject of magic," i.e., "ensorcelled," "mad"].

ক্বালূ ইন্নামা আনতা মিনাল মুসাহ্হারীন।

(ক-ও-ল/ "তারা বললো,"; ই-ন-ন + অ-ন-ত/ "'তুমি তো' (ইন্নামা আনতা)"; স-হ-র/ "'মুসাহ্হারীন' (যাদ আক্রান্ত)দের একজন।")

Tafsīr 26:153: The Charge of Magic

The elite's response is an ad hominem attack. Unable to refute Ṣāliḥ's moral argument, they accuse him of being musaḥḥar (bewitched, deluded). Ṭabarī notes this implies he is "not in his right mind." This connects to 17:47 (the Quraysh calling the Prophet ﷺ masḥūr), 26:185 (Shu'ayb facing the same charge), and 7:66 ('Ad calling Hūd "foolish"). This verse provided solace to the Prophet ﷺ, showing that accusations of madness/magic are the standard, baseless retort of arrogant disbelievers throughout history.

Verse 26:154 – The Demand for a Sign

26:154a:

مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا

"Not (are) you except a human like us (mā anta illā basharun mith'lunā, মা আনতা ইল্লা বাশারুম মিছলুনা; m-ā / ম-আ – not // mā // [CognATE: none] ; b-sh-r / ব-শ-র – human // basharun // [Cognate: none])

26:154b:

فَأْتِ بِآيَةٍ

So bring a sign (fa-'ti bi-āyatin, ফা'তি বিআ-য়াতিন; a-t-y / অ-ত-য় – to come, bring // 'ti // [Cognate: none] ; a-y-y / অ-য়-য় – sign // āyatin // Cognate: Syriac: 'āthā "sign")

26:154c:

إِن كُنتَ مِنَ الصَّادِقِينَ

if you are from the truthful." (in kunta mina ṣ-ṣādiqīna, ইন কুন্তা মিনাস সাদিক্বীন; k-w-n / ক-ও-ন – to be // kunta // Cognate: Hebrew: kūn "to be established" ; ṣ-d-q / স-দ-ক – to be true // ṣādiqīna // Cognate: Hebrew: tzedeq "righteousness")

Linguistic Gloss:

"Not (are) you except a human like us [mā anta illā basharun mith'lunā: "You are just a mortal"], So bring a sign [fa-'ti bi-āyatin: "bring an āyah," cf. Syriac 'āthā], if you are from the truthful." [mina ṣ-ṣādiqīna: "from the ranks of the truthful," cf. Hebrew tzedeq].

মা আনতা ইল্লা বাশারুম মিছলুনা ফা'তি বিআ-য়াতিন ইন কুন্তা মিনাস সাদিক্বীন।

(ম-আ + ব-শ-র/ "তুমি 'বাশার' (মানুষ) বৈ নও"; "আমাদের মতই"। অ-ত-য় + অ-য়-য়/ "সুতরাং 'নিয়ে আসো' 'আয়াত' (নিদর্শন)" (cf. সিরিয়াক 'আথা'); ক-ও-ন + স-দ-ক/ "যদি তুমি 'সত্যবাদী' হও।" (cf. হিব্রু 'তেযদেক'))

Tafsīr 26:154: The Demand for a Sign

Their argument: mā anta illā basharun mithlunā ("You are only a human like us"). Ṭabarī explains this "humanity objection" is the belief that God would only send an angel, not a mortal. They challenge Ṣāliḥ: if he is truthful (ṣādiq), he must produce a supernatural āyah (sign). This connects to 14:10-11 (the universal "humanity objection" and the prophets' reply), 17:90-93 (the Quraysh's specific demands for miracles), and 7:77 (the final taunt). This verse mirrored the Quraysh's core demand of the Prophet ﷺ.

Verse 26:155 – The Sign and the Test

26:155a:

قَالَ هَٰذِهِ نَاقَةٌ

He said, "This (is) a she-camel (qāla hādhihi nāqatun, ক্বালা হাযিহী না-ক্বাতুন; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; n-w-q / ন-ও-ক – she-camel // nāqatun // [Cognate: none])

26:155b:

لَّهَا شِرْبٌ

For her (is) a drink (lahā shir'bun, লাহা শিরবুন; sh-r-b / শ-র-ব – drink // shir'bun // Cognate: Hebrew: shārāv "heat, mirage" [sh-r-b root])

26:155c:

وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ

and for you (is) a drink (of) a day appointed." (wa-lakum shir'bu yawmin ma'lūmin, ওয়া লাকুম শিরবু ইয়াওমিম মা'লূম; y-w-m / য়-ও-ম – day // yawmin // Cognate: Hebrew: yōm "day" ; '-l-m / অ-ল-ম – to know // ma'lūmin // [Cognate: Hebrew: 'ōlām "world" [knowledge])

Linguistic Gloss:

He said, "This (is) a she-camel [qāla hādhihi nāqatun], For her (is) a drink [lahā shir'bun: "a portion of drink"], and for you (is) a drink (of) a day appointed." [shir'bu yawmin ma'lūmin: "the drink of a known day"].

ক্বালা হাযিহী না-ক্বাতুল লাহা শিরবুঁও ওয়া লাকুম শিরবু ইয়াওমিম মা'লূম।

(ক-ও-ল + ন-ও-ক/ "তিনি 'বললেন', 'এই 'নাক্বাহ' (উষ্ট্রী)'"; শ-র-ব/ "তার জন্য 'শিরব' (পানের অংশ) আছে"; য়-ও-ম + অ-ল-ম/ "এবং তোমাদের জন্য 'শিরব' (পানের অংশ) আছে 'এক 'মা'লূম' (নির্দিষ্ট) 'দিনের'।" (cf. হিব্রু 'ইয়োম'))

Tafsīr 26:155: The Sign and the Test

Ṣāliḥ answers their demand (26:154) with the Nāqah (She-camel). The miracle, as Ṭabarī explains, was its test: a strict water-sharing agreement (shirb). The Nāqah would drink from their well one day, and they would drink the next. This connects to 54:28 ("the water is to be shared"), 7:73, and 17:59 (the sign sent "as a clear sight"). This sign was not just a marvel, but a direct socio-economic test of their willingness to obey, forcing them to accommodate Allah's āyah in their daily lives.

Verse 26:156 – The Warning

26:156a:

وَلَا تَمَسُّوهَا بِسُوءٍ

"And do not touch her with harm (wa-lā tamassūhā bi-sū'in, ওয়ালা তামাস্সূহা বিসূ-ইন; m-s-s / ম-স-স – to touch // tamassūhā // [Cognate: none] ; s-w-' / স-ও-অ – evil, harm // sū'in // [Cognate: none])

26:156b:

فَيَأْخُذَكُمْ عَذَابُ

lest will seize you a punishment (fa-ya'khudhakum 'adhābu, ফাইয়া'খুযাকুম 'আযাবু; a-kh-dh / অ-খ-য – to seize // ya'khudhakum // [Cognate: none] ; '-dh-b / অ-য-ব – punishment // 'adhābu // [Cognate: none])

26:156c:

يَوْمٍ عَظِيمٍ

of a Day Great." (yawmin 'aẓīmin, ইয়াওমিন 'আযীম; y-w-m / য়-ও-ম – day // yawmin // Cognate: Hebrew: yōm "day" ; '-ẓ-m / অ-জ-ম – great // 'aẓīmin // [Cognate: none])

Linguistic Gloss:

"And do not touch her with harm [lā tamassūhā bi-sū'in: "do not touch her with any evil"], lest will seize you a punishment [fa-ya'khudhakum 'adhābu] of a Day Great." [yawmin 'aẓīmin: Yawm 'Aẓīm (cf. 26:135)].

ওয়ালা তামাস্সূহা বিসূ-ইন ফাইয়া'খুযাকুম 'আযাবু ইয়াওমিন 'আযীম।

(ম-স-স + স-ও-অ/ "এবং তাকে 'মন্দ' (সূ') ভাবে 'স্পর্শ' করো না"; অ-খ-য + অ-য-ব/ "নতুবা তোমাদের 'পাকড়াও' করবে 'আযাব'"; য়-ও-ম + অ-জ-ম/ "এক 'মহান' (আযীম) 'দিনের'।" (cf. হিব্রু 'ইয়োম'))

Tafsīr 26:156: The Warning

This is the inviolable condition attached to the sign. The warning is absolute: lā tamassūhā bi-sū' ("Do not touch her with harm"). The consequence is 'adhābu yawmin 'aẓīm ("punishment of a Great Day"). Ibn Kathīr notes the camel was a ḥujjah (proof) against them; harming it was harming the proof itself. This connects to 7:73 (painful 'adhāb), 11:64 (near 'adhāb), and 26:135 (Hūd's "Great Day" warning). This Meccan verse warned the Quraysh that their plots against the Prophet ﷺ (Allah's proof) were likewise a "red line" that would trigger divine wrath.

Verse 26:157 – The Crime and the Regret

26:157a:

فَعَقَرُوهَا

But they hamstrung her, (fa-'aqarūhā, ফা'আক্বারূহা; '-q-r / অ-ক-র – to hamstring, hough // 'aqarūhā // [Cognate: none])

26:157b:

فَأَصْبَحُوا نَادِمِينَ

then they became regretful. (fa-aṣbaḥū nādimīna, ফাআসবাহূ না-দিমীন; ṣ-b-ḥ / স-ব-হ – morning, to become // aṣbaḥū // [Cognate: none] ; n-d-m / ন-দ-ম – to regret // nādimīna // [Cognate: none])

Linguistic Gloss:

But they hamstrung her, [fa-'aqarūhā: the 'aqr (hamstringing) was the definitive act of defiance], then they became regretful. [fa-aṣbaḥū nādimīna: "by morning, they were nādim" (full of nadam, regret)].

ফা'আক্বারূহা ফাআসবাহূ না-দিমীন।

(অ-ক-র/ "অতঃপর তারা তাকে 'হত্যা' (হামস্ট্রিং) করলো"; স-ব-হ + ন-দ-ম/ "ফলে 'সকালে' (তারা) 'নাদিম' (অনুতপ্ত) হয়ে গেলো।")

Tafsīr 26:157: The Crime and the Regret

Despite the clear warning (26:156), they committed the crime: fa-'aqarūhā ("they hamstrung her"). The Qur'ān uses the plural, as Ṭabarī notes, because the whole tribe consented to the act of one (Qidār ibn Salif). The consequence was fa-aṣbaḥū nādimīn ("they became regretful"). This was not tawbah (repentance), but the nadam (regret) of realizing the punishment was now locked in, as foretold by Ṣāliḥ's 3-day ultimatum (11:65). This connects to 91:14 (the crime), 7:77, and 11:65.

Verse 26:158 – The Punishment

26:158a:

فَأَخَذَهُمُ الْعَذَابُ

So the punishment seized them. (fa-akhadhahumu l-'adhābu, ফাআখাযাহুমুল 'আযাব; a-kh-dh / অ-খ-য – to seize // akhadhahumu // [Cognate: none] ; '-dh-b / অ-য-ব – punishment // 'adhābu // [Cognate: none])

26:158b:

إِنَّ فِي ذَٰلِكَ لَآيَةً

Indeed, in that (is) surely a Sign (inna fī dhālika la-āyatan, ইন্না ফী যা-লিকা লাআ-য়াহ; i-n-n / ই-ন-ন – indeed // inna // [CognATE: none] ; a-y-y / অ-য়-য় – sign // āyatan // Cognate: Syriac: 'āthā "sign")

26:158c:

وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ

but not were most of them believers. (wa-mā kāna aktharuhum mu'minīna, ওয়া মা কা-না আকছারুহুম মু'মিনীন; k-th-r / ক-ছ-র – many // aktharuhum // [Cognate: none] ; a-m-n / অ-ম-ন – to believe // mu'minīna // Cognate: Hebrew: 'āmēn "truly")

Linguistic Gloss:

So the punishment seized them. [fa-akhadhahumu l-'adhābu]. Indeed, in that (is) surely a Sign [la-āyatan: an emphatic "sign" or "lesson"]. but not were most of them believers. [wa-mā kāna aktharuhum mu'minīna: "the majority of them were not believers"].

ফাআখাযাহুমুল 'আযাব। ইন্না ফী যা-লিকা লাআ-য়াহ। ওয়া মা কা-না আকছারুহুম মু'মিনীন।

(অ-খ-য + অ-য-ব/ "অতঃপর 'আযাব' তাদের 'পাকড়াও' করলো।" ই-ন-ন + অ-য়-য়/ "নিশ্চয় এর মধ্যে 'আয়াত' (নিদর্শন) রয়েছে।" (cf. সিরিয়াক 'আথা'); ক-ছ-র + অ-ম-ন/ "কিন্তু তাদের 'অধিকাংশ' (আকছার) 'মুমিন' (বিশ্বাসী) ছিল না।" (cf. হিব্রু 'আমেন'))

Tafsīr 26:158: The Punishment

Their regret (26:157) was futile; the 'adhāb (punishment) seized them. The Sūrah's refrain begins: Inna fī dhālika la-āyah ("In this story is a sign"). The bleak moral, wa-mā kāna aktharuhum mu'minīn ("most of them were not believers"), is a message of solace to the Prophet ﷺ. As Ibn Kathīr notes, this is the sunnah (way) of Allah: the āyāt are sent, but most people, blinded by arrogance, will not believe. This connects to 26:8, 26:139 ('Ad), 7:78, and 11:67.

Verse 26:159 – The Lord's Attributes

26:159a:

وَإِنَّ رَبَّكَ

And indeed, your Lord (wa-inna rabbaka, ওয়া ইন্না রাব্বাকা; r-b-b / র-ব-ব – lord // rabbaka // Cognate: Hebrew: rav "master")

26:159b:

لَهُوَ الْعَزِيزُ الرَّحِيمُ

surely He (is) the All-Mighty, the Most Merciful. (la-huwa l-'azīzu r-raḥīmu, লাহুওয়াল 'আযীযুর রাহীম; '-z-z / অ-য-য – mighty // 'azīzu // Cognate: Hebrew: 'ōz "strength" ; r-ḥ-m / র-হ-ম – mercy // raḥīmu // Cognate: Hebrew: raḥamīm "compassion")

Linguistic Gloss:

And indeed, your Lord, [wa-inna rabbaka], surely He (is) the All-Mighty, the Most Merciful. [la-huwa l-'azīzu r-raḥīmu: balancing 'Izzah (Might) and Raḥmah (Mercy)].

ওয়া ইন্না রাব্বাকা লাহুওয়াল 'আযীযুর রাহীম।

(ই-ন-ন + র-ব-ব/ "এবং নিশ্চয় তোমার 'রব'"; অ-য-য/ "তিনিই 'আল-আযীয' (মহাপরাক্রমশালী)" (cf. হিব্রু 'ওয'); র-হ-ম/ "'আর-রাহীম' (পরম দয়ালু)।" (cf. হিব্রু 'রাখামীম'))

Tafsīr 26:159: The Lord's Attributes

The refrain concludes the story by framing it with Allah's attributes. He is al-'Azīz (The All-Mighty), who possesses the 'Izzah (power) to enforce His will and destroy the defiant Thamūd. And He is ar-Raḥīm (The Most Merciful), whose Raḥmah (Mercy) was manifested by sending Ṣāliḥ (AS) with the āyah and the warning, offering them every chance to be saved. This connects to 26:9, 26:68, 26:140. This Meccan verse assured the Prophet ﷺ that Allah's mercy in sending him was as real as His power to punish the Quraysh.

Verse 27:45 – The Social Schism (An-Naml)

27:45a:

وَلَقَدْ أَرْسَلْنَا إِلَىٰ ثَمُودَ

And certainly We sent to Thamūd (wa-laqad ar'salnā ilā thamūda, ওয়া লাক্বাদ আরসালনা ইলা ছামূদা; r-s-l / র-স-ল – to send // ar'salnā // Cognate: Syriac: rāslā "messenger" ; th-m-d / ছ-ম-দ – Thamūd // thamūda // [Cognate: none])

27:45b:

أَخَاهُمْ صَالِحًا

their brother Ṣāliḥ, (akhāhum ṣāliḥan, আখাহুম সালিহান; a-kh-w / অ-খ-ও – brother // akhāhum // Cognate: Hebrew: 'ākh "brother")

27:45c:

أَنِ اعْبُدُوا اللَّهَ

(saying), "Worship Allah." (ani 'budū llāha, আনি'বুদুল্লা-হা; '-b-d / অ-ব-দ – to worship // 'budū // Cognate: Hebrew: 'āvad "to serve")

27:45d:

فَإِذَا هُمْ فَرِيقَانِ

But behold, they (were) two groups (fa-idhā hum farīqāni, ফাইযা হুম ফারীক্বা-নি; f-r-q / ফ-র-ক – to split, divide // farīqāni // [Cognate: none])

27:45e:

يَخْتَصِمُونَ

disputing. (yakhtaṣimūna, ইয়াখতাসিমূন; kh-ṣ-m / খ-স-ম – to dispute, argue // yakhtaṣimūna // [Cognate: none])

Linguistic Gloss:

And certainly We sent to Thamūd their brother Ṣāliḥ, (saying), "Worship Allah." [ar'salnā... ani 'budū llāha: the standard mission]. But behold, they (were) two groups [fa-idhā hum farīqāni: "suddenly they were two farīq (factions)"], disputing. [yakhtaṣimūna: "arguing," "in contention"].

ওয়া লাক্বাদ আরসালনা ইলা ছামূদা আখাহুম সালিহান আনি'বুদুল্লা-হা ফাইযা হুম ফারীক্বা-নি ইয়াখতাসিমূন।

(র-স-ল/ "এবং আমি 'প্রেরণ' করেছিলাম; ছ-ম-দ/ 'ছামূদ' জাতির প্রতি"; অ-খ-ও/ "তাদের 'ভাই' সালিহকে"; অ-ব-দ/ "'(এই বলে) যে, 'আল্লাহর' 'ইবাদত' কর।'" ফ-র-ক/ "অতঃপর 'তৎক্ষণাৎ' তারা 'দুই 'ফরীকে' (দলে) বিভক্ত হয়ে পড়লো"; খ-স-ম/ "যারা 'বিবাদ' (খুসুমত) করছিলো।")

Tafsīr 27:45: The Social Schism

This verse in Sūrah An-Naml frames the story differently, focusing on the social impact of Ṣāliḥ's message. The call to Tawḥīd ('budū llāh) instantly acted as a furqān (a separator), splitting the society into farīqāni yakhtaṣimūn ("two disputing factions"): the believers and the arrogant elite. This connects to 7:75 (the mustakbirīn vs. the mustaḍ'afīn), 38:2, and 22:19. This Meccan verse was a powerful parallel to the Prophet's ﷺ own experience, where his message split Meccan society, creating a "disputing" divide between the believers and the polytheists.

📜 Thamūd Verses in Bengali Script (Analyzed Selection 4)

২৬: ১৫১. ওয়ালা তুত্বী'ঊ আমরাল মুসরিফীন।

২৬: ১৫২. আল্লাযীনা ইউফসিদূনা ফিল আরদি ওয়ালা ইউসলিহূন।

২৬: ১৫৩. ক্বালূ ইন্নামা আনতা মিনাল মুসাহ্হারীন।

২৬: ১৫৪. মা আনতা ইল্লা বাশারুম মিছলুনা ফা'তি বিআ-য়াতিন ইন কুন্তা মিনাস সাদিক্বীন।

২৬: ১৫৫. ক্বালা হাযিহী না-ক্বাতুল লাহা শিরবুঁও ওয়া লাকুম শিরবু ইয়াওমিম মা'লূম।

২৬: ১৫৬. ওয়ালা তামাস্সূহা বিসূ-ইন ফাইয়া'খুযাকুম 'আযাবু ইয়াওমিন 'আযীম।

২৬: ১৫৭. ফা'আক্বারূহা ফাআসবাহূ না-দিমীন।

২৬: ১৫৮. ফাআখাযাহুমুল 'আযাব। ইন্না ফী যা-লিকা লাআ-য়াহ। ওয়া মা কা-না আকছারুহুম মু'মিনীন।

২৬: ১৫স্ব ৯. ওয়া ইন্না রাব্বাকা লাহুওয়াল 'আযীযুর রাহীম।

২৭: ৪৫. ওয়া লাক্বাদ আরসালনা ইলা ছামূদা আখাহুম সালিহান আনি'বুদুল্লা-হা ফাইযা হুম ফারীক্বা-নি ইয়াখতাসিমূন।

Here is the continued analysis of the next 10 verses related to the People of Thamūd, proceeding from Sūrah An-Naml.

Verse 27:46 – Hastening Evil

27:46a:

قَالَ يَا قَوْمِ

He said, "O my people, (qāla yā qawmi, ক্বালা ইয়া ক্বাওমি; q-w-l / ক-ও-ল – to speak // qāla // Cognate: Hebrew: qōl "voice" ; q-w-m / ক-ও-ম – people // qawmi // Cognate: Hebrew: 'am "people")

27:46b:

لِمَ تَسْتَعْجِلُونَ

why do you hasten (lima tasta'jilūna, লিমা তাস্তা'জ্বিলূন; l-m / ল-ম – why // lima // [Cognate: none] ; '-j-l / অ-জ-ল – to hasten // tasta'jilūna // [Cognate: none])

27:46c:

بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ

the evil before the good? (bi-s-sayyi'ati qabla l-ḥasanati, বিস্সাইয়্যিআতি ক্বাবলাল হাসানাহ; s-w-' / স-ও-অ – evil // sayyi'ati // [Cognate: none] ; q-b-l / ক-ব-ল – before // qabla // [Cognate: none] ; ḥ-s-n / হ-স-ন – good // ḥasanati // [Cognate: none])

27:46d:

لَوْلَا تَسْتَغْفِرُونَ اللَّهَ

Why do you not seek forgiveness (from) Allah (lawlā tastaghfirūna llāha, লাওলা তাসতাগফিরূনাল্লা-হা; l-w-l / ল-ও-ল – why not // lawlā // [Cognate: none] ; gh-f-r / গ-ফ-র – to forgive // tastaghfirūna // Cognate: Hebrew: kippūr "atonement" [concept])

27:46e:

لَعَلَّكُمْ تُرْحَمُونَ

that perhaps you may receive mercy?" (la'allakum tur'ḥamūna, লা'আল্লাকুম তুরহামূন; l-'-l / ল-অ-ল – perhaps // la'allakum // [Cognate: none] ; r-ḥ-m / র-হ-ম – mercy // tur'ḥamūna // Cognate: Hebrew: raḥamīm "compassion")

Linguistic Gloss:

He said, "O my people, why do you hasten [lima tasta'jilūna: from '-j-l, "why do you rush"] the evil [bi-s-sayyi'ati: "the bad outcome," i.e., punishment] before the good? [qabla l-ḥasanati: "the good," i.e., repentance and its rewards]. Why do you not seek forgiveness (from) Allah [lawlā tastaghfirūna: lawlā as an "inducement" to seek ghufrān], that perhaps you may receive mercy?" [tur'ḥamūna: "you may be shown Raḥmah"].

ক্বালা ইয়া ক্বাওমি লিমা তাস্তা'জ্বিলূনা বিস্সাইয়্যিআতি ক্বাবলাল হাসানাহ। লাওলা তাসতাগফিরূনাল্লা-হা লা'আল্লাকুম তুরহামূন।

(ক-ও-ল/ তিনি বললেন, "হে আমার সম্প্রদায়!"; অ-জ-ল/ "কেন তোমরা 'তাড়াহুড়া' (ইস্তি'জাল) করছ"; স-ও-অ/ "'মন্দ' (শাস্তি) কে"; হ-স-ন/ "'ভাল' (কল্যাণ) এর আগে?"। গ-ফ-র/ "তোমরা আল্লাহর 'ইস্তেগফার' (ক্ষমা) কেন চাচ্ছ না?"; র-হ-ম/ "যাতে তোমরা 'রহমত' (দয়া) প্রাপ্ত হতে পার।" (cf. হিব্রু 'রাখামীম'))

Tafsīr 27:46: Hastening Evil

Ṣāliḥ rebukes their taunt (7:77) demanding the punishment. He asks why they tasta'jilūn (hasten) the sayyi'ah (evil/punishment) instead of seeking the ḥasanah (good/mercy). Ṭabarī notes this highlights their inverted priorities. He re-offers them the path of istighfār (seeking forgiveness) as the key to Raḥmah (Mercy). This connects to 13:6 ("They hasten you... with the evil"), 11:61 (the call to istighfār), and 11:52. This Meccan verse was a direct message to the Quraysh, who also mocked the Prophet ﷺ, asking him to "hasten" the Day of Judgment, showing the same self-destructive arrogance as Thamūd.

Verse 27:47 – The Evil Omen

27:47a:

قَالُوا اطَّيَّرْنَا بِكَ

They said, "We take an evil omen from you (qālū ṭṭayyarna bika, ক্বালুত্ ত্বাইয়্যারনা বিকা; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice" ; ṭ-y-r / ত-য়-র – bird, omen // ṭṭayyarna // [Cognate: none])

27:47b:

وَبِمَن مَّعَكَ

and from those with you." (wa-biman ma'aka, ওয়া বিমান মা'আকা; m-' / ম-অ – with // ma'aka // [Cognate: none])

27:47c:

قَالَ طَائِرُكُمْ

He said, "Your omen (is) (qāla ṭā'irukum, ক্বালা ত্বা-ইറുകুম; ṭ-y-r / ত-য়-র – bird, omen // ṭā'irukum // [Cognate: none])

27:47d:

عِندَ اللَّهِ

with Allah; ('inda llāhi, 'ইন্দাল্লা-হি; '-n-d / অ-ন-দ – with // 'inda // [Cognate: none])

27:47e:

بَلْ أَنتُمْ قَوْمٌ

rather, you (are) a people (bal antum qawmun, বাল আনতুম ক্বাওমুন; b-l / ব-ল – rather // bal // [Cognate: none] ; q-w-m / ক-ও-ম – people // qawmun // Cognate: Hebrew: 'am "people")

27:47f:

تُفْتَنُونَ

being tested." (tuf'tanūna, তুফতাযূনা; f-t-n / ফ-ত-ন – to test, try // tuf'tanūna // [Cognate: none])

Linguistic Gloss:

They said, "We take an evil omen from you [ṭṭayyarna bika: from ṭ-y-r "bird," as Arabs took omens from bird flight; "we see you as a bad omen"], and from those with you." He said, "Your omen (is) [qāla ṭā'irukum: "Your fate/portion"] with Allah; ['inda llāhi]. rather, you (are) a people [bal antum qawmun] being tested." [tuf'tanūna: passive, "you are being put to fitnah (trial)"].

ক্বালুত্ ত্বাইয়্যারনা বিকা ওয়া বিমান মা'আকা। ক্বালা ত্বা-ইറുകুম 'ইন্দাল্লা-হি বাল আনতুম ক্বাওমুন তুফতাযূনা।

(ক-ও-ল + ত-য়-র/ "তারা বললো, 'আমরা তোমাকে অশুভ 'তা'ইর' (পক্ষী/অলক্ষুণে) মনে করি'"; ম-অ/ "এবং তোমার 'সাথে' যারা আছে, তাদেরকেও।"। ক-ও-ল + ত-য়-র/ "তিনি বললেন, 'তোমাদের 'তা'ইর' (অশুভ ভাগ্য)"; অ-ন-দ/ "'আল্লাহর' 'কাছে' আছে;"। ব-ল + ফ-ত-ন/ "'বরং' তোমরা এমন এক সম্প্রদায় যাদের 'ফিতনা' (পরীক্ষা) করা হচ্ছে।" )

Tafsīr 27:47: The Evil Omen

The Thamūd blame Ṣāliḥ and the believers for their hardships (e.g., a drought), a superstition called tiyarah (taking evil omens). Ṣāliḥ refutes this, as Ṭabarī notes, by stating their ṭā'ir (omen/fate) is 'inda llāh (with Allah), determined by His decree, not superstition. He re-frames their situation: bal antum qawmun tuf'tanūn ("Rather, you are a people being tested"). This connects to 36:19 (a similar refutation to Aṣḥāb al-Qaryah), 7:131 (Pharaoh's people blaming Moses), and 4:78 (blaming the Prophet ﷺ). This Meccan verse taught the Prophet ﷺ to refute the Quraysh's superstitions and redefine their conflict: it was not bad luck, but a divine fitnah (test) of truth vs. falsehood.

Verse 27:48 – The Nine Corrupters

27:48a:

وَكَانَ فِي الْمَدِينَةِ

And there was in the city (wa-kāna fī l-madīnati, ওয়া কা-না ফিল মাদীনাতি; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be established" ; m-d-n / ম-দ-ন – city // madīnati // Cognate: Aramaic: medīntā "city")

27:48b:

تِسْعَةُ رَهْطٍ

a group of nine (tis'atu rahṭin, তিস'আতু রাহত্বিন; t-s-' / ত-স-অ – nine // tis'atu // Cognate: Hebrew: tish'ā "nine" ; r-h-ṭ / র-হ-ত – group // rahṭin // [Cognate: none])

27:48c:

يُفْسِدُونَ فِي الْأَرْضِ

who caused corruption in the land (yuf'sidūna fī l-arḍi, ইউফসিদূনা ফিল আরদি; f-s-d / ফ-স-দ – to corrupt // yuf'sidūna // [Cognate: none] ; a-r-ḍ / অ-র-দ – earth // arḍi // Cognate: Hebrew: 'ereṣ "earth")

27:48d:

وَلَا يُصْلِحُونَ

and did not reform. (wa-lā yuṣ'liḥūna, ওয়ালা ইউসলিহূন; ṣ-l-ḥ / স-ল-হ – to be righteous, reform // yuṣ'liḥūna // Cognate: Hebrew: ṣālaḥ "to prosper")

Linguistic Gloss:

And there was in the city [fī l-madīnati: "in the city" (al-Ḥijr), cf. Aramaic medīntā], a group of nine [tis'atu rahṭin: rahṭ is a "band" or "group," tis'ah (cf. Hebrew tish'ā) is "nine"], who caused corruption in the land [yuf'sidūna fī l-arḍi: "they made fasād"], and did not reform. [wa-lā yuṣ'liḥūna: "they did no iṣlāḥ (reform)"].

ওয়া কা-না ফিল মাদীনাতি তিস'আতু রাহত্বিওঁ ইউফসিদূনা ফিল আরদি ওয়ালা ইউসলিহূন।

(ক-ও-ন + ম-দ-ন/ "এবং সে 'মদীনা'য় (শহরে) ছিল" (cf. আরামাইক 'মেদীন্তা'); ত-স-অ + র-হ-ত/ "'নয়' (তিস'আ) ব্যক্তির একটি 'দল' (রাহত)" (cf. হিব্রু 'তিশ'আ'); ফ-স-দ + অ-র-দ/ "যারা 'যমীনে' 'ফাসাদ' (বিপর্যয়) করতো" (cf. হিব্রু 'এরেতস'); স-ল-হ/ "এবং কোন 'ইসলাহ' (সংস্কার) করতো না।" (cf. হিব্রু 'সালাহ'))

Tafsīr 27:48: The Nine Corrupters

This verse identifies the specific musrifīn (transgressors) from 26:151: tis'atu rahṭ ("a group of nine"). These nine men were the ringleaders of the fasād (corruption). Ibn Kathīr notes they were the tribal chiefs, including Qidār ibn Salif, who hamstrung the camel. Their description is the antithesis of Ṣāliḥ (AS): yuf'sidūn... wa-lā yuṣ'liḥūn ("they corrupt... and do not reform"). This connects to 26:152 (identical description), 7:74, and 5:33 (those who cause fasād). This Meccan verse was a clear parallel to the Quraysh mala' (elite), the small rahṭ (band) of men like Abū Jahl, al-Walīd, and Umayyah ibn Khalaf, who were the ringleaders of the fasād in Mecca.

Verse 27:49 – The Plot

27:49a:

قَالُوا تَقَاسَمُوا بِاللَّهِ

They said, "Swear an oath by Allah (qālū taqāsamū bi-llāhi, ক্বালূ তাক্বা-সামূ বিল্লা-হি; q-w-l / ক-ও-ল – to speak // qālū // Cognate: Hebrew: qōl "voice" ; q-s-m / ক-স-ম – to swear, divide // taqāsamū // [Cognate: none])

27:49b:

لَنُبَيِّتَنَّهُ وَأَهْلَهُ

we shall surely make a night-raid on him and his family (la-nubayyitannahu wa-ahlahu, লানুবাইয়্যিতান্নাহূ ওয়া আহলাহূ; b-y-t / ব-য়-ত – night // nubayyitannahu // Cognate: Hebrew: bayit "house" [night-time] ; a-h-l / অ-হ-ল – family // ahlahu // [Cognate: none])

27:49c:

ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ

then we shall surely say to his kinsman (thumma la-naqūlanna li-waliyyihi, ছুম্মা লানাক্বূলান্না লিওয়ালিইইহী; q-w-l / ক-ও-ল – to speak // naqūlanna // Cognate: Hebrew: qōl "voice" ; w-l-y / ও-ল-য় – guardian, kinsman // waliyyihi // [Cognate: none])

27:49d:

مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ

'Not (did) we witness the destruction (of) his family (mā shahidnā mahlika ahlihi, মা শাহিদনা মাহলিকা আহলিহী; sh-h-d / শ-হ-দ – to witness // shahidnā // Cognate: Hebrew: 'ēd "witness" ; h-l-k / হ-ল-ক – to perish // mahlika // Cognate: Hebrew: hālak "to go")

27:49e:

وَإِنَّا لَصَادِقُونَ

and indeed, we (are) surely truthful.'" (wa-innā la-ṣādiqūna, ওয়া ইন্না লাসা-দিক্বূন; i-n-n / ই-ন-ন – indeed // innā // [Cognate: none] ; ṣ-d-q / স-দ-ক – to be true // ṣādiqūna // Cognate: Hebrew: tzedeq "righteousness")

Linguistic Gloss:

They said, "Swear an oath by Allah [taqāsamū bi-llāhi: "Swear to each other"], we shall surely make a night-raid on him and his family [la-nubayyitannahu: from b-y-t "night," "to attack by night"], then we shall surely say to his kinsman [li-waliyyihi: "to his walī (avenger of blood)"], 'Not (did) we witness [mā shahidnā] the destruction [mahlika: "place/time of perishing"] (of) his family, and indeed, we (are) surely truthful.'" [la-ṣādiqūna: a blatant lie, "we are truthful" (in our denial)].

ক্বালূ তাক্বা-সামূ বিল্লা-হি লানুবাইয়্যিতান্নাহূ ওয়া আহলাহূ ছুম্মা লানাক্বূলান্না লিওয়ালিইইহী মা শাহিদনা মাহলিকা আহলিহী ওয়া ইন্না লাসা-দিক্বূন।

(ক-ও-ল + ক-স-ম/ "তারা 'বললো', 'আল্লাহর' 'কসম' (শপথ) খাও"; ব-য়-ত/ "আমরা 'রাতে' (বায়াত) 'আক্রমণ' করবো তাকে ও তার পরিবারকে"; ক-ও-ল + ও-ল-য়/ "অতঃপর তার 'অলি' (অভিভাবক) কে 'বলবো'"; শ-হ-দ + হ-ল-ক/ "আমরা তার পরিবারের 'هلاك' (ধ্বংস) 'দেখিনি' (সাক্ষী ছিলাম না)" (cf. হিব্রু 'হালাক'); স-দ-ক/ "এবং আমরা 'সাদিক' (সত্যবাদী)।" (cf. হিব্রু 'তেযদেক'))

Tafsīr 27:49: The Plot

The "nine" (27:48) conspire. Their plot is to nubayyitannahu (make a night-raid) to assassinate Ṣāliḥ and his family. They plan to commit perjury, swearing to Ṣāliḥ's walī (kinsman-avenger) that they mā shahidnā (did not witness) the crime. Ṭabarī notes the irony of taqāsamū bi-llāhi ("swearing by Allah") to commit murder and perjury. This connects to 8:30 (the Quraysh plot dār an-nadwa to kill/imprison the Prophet ﷺ), 3:54 (plotting), and 5:106-108 (on oaths). This Meccan verse was a chilling parallel to the Quraysh's own secret plots (like at Dār an-Nadwa) to assassinate the Prophet Muhammad ﷺ at night, exposing their identical criminal mindset.

Verse 27:50 – The Counter-Plot

27:50a:

وَمَكَرُوا مَكْرًا

And they plotted a plot (wa-makarū makran, ওয়া মাকারূ মাকরা; m-k-r / ম-ক-র – to plot // makarū makran // [Cognate: none])

27:50b:

وَمَكَرْنَا مَكْرًا

and We plotted a plot (wa-makarnā makran, ওয়া মাকারনা মাকরা; m-k-r / ম-ক-র – to plot // makarnā // [Cognate: none])

27:50c:

وَهُمْ لَا يَشْعُرُونَ

while they did not perceive. (wa-hum lā yash'urūna, ওয়া হুম লা ইয়াশ'উরূনা; sh-'-r / শ-অ-র – to perceive // yash'urūna // [Cognate: none])

Linguistic Gloss:

And they plotted a plot [wa-makarū makran: makr is a "hidden/deceptive scheme"], and We plotted a plot [wa-makarnā makran: Allah's counter-plot], while they did not perceive. [lā yash'urūna: "they were not aware"].

ওয়া মাকারূ মাকরাওঁ ওয়া মাকারনা মাকরাওঁ ওয়া হুম লা ইয়াশ'উরূনা।

(ম-ক-র/ "তারা 'মকর' (ষড়যন্ত্র) করলো"; ম-ক-র/ "এবং আমিও 'মকর' (পরিকল্পনা) করলাম"; শ-অ-র/ "কিন্তু তারা 'টের' (শু'উর) পায়নি।")

Tafsīr 27:50: The Counter-Plot

This verse reveals the divine response. Against their makr (plot), Allah executed His own makr. Ṭabarī and Ibn Kathīr suggest that while the plotters went to kill Ṣāliḥ, Allah sent rocks down to crush them first, saving Ṣāliḥ. This was Allah's makr, which unfolded wa-hum lā yash'urūn ("while they did not perceive"). This connects to 3:54 (Allah is the "best of plotters"), 8:30 (the Quraysh plot vs. Allah's plot), and 13:42. This Meccan verse was a direct assurance to the Prophet Muhammad ﷺ: let the Quraysh make their makr (plot); Allah's counter-makr is already in motion and is superior.

Verse 27:51 – The Result of the Plot

27:51a:

فَانظُرْ كَيْفَ كَانَ

So see how was (fa-nẓur kayfa kāna, ফানযুর কায়ফা কা-না; n-ẓ-r / ন-জ-র – to see // nẓur // [Cognate: none] ; k-y-f / ক-য়-ফ – how // kayfa // [Cognate: none])

27:51b:

عَاقِبَةُ مَكْرِهِمْ

the consequence (of) their plot ('āqibatu makrihim, 'আ-ক্বিবাতু মাকরিহিম; '-q-b / অ-ক-ব – end, consequence // 'āqibatu // [Cognate: none] ; m-k-r / ম-ক-র – to plot // makrihim // [Cognate: none])

27:51c:

أَنَّا دَمَّرْنَاهُمْ

that We destroyed them (annā dammarnāhum, আন্না দাম্মারনা-হুম; d-m-r / দ-ম-র – to destroy // dammarnāhum // [Cognate: none])

27:51d:

وَقَوْمَهُمْ أَجْمَعِينَ

and their people, all together. (wa-qawmahum ajma'īna, ওয়া ক্বাওমাহুম আজমা'ঈন; q-w-m / ক-ও-ম – people // qawmahum // Cognate: Hebrew: 'am "people" ; j-m-' / জ-ম-অ – all, together // ajma'īna // [Cognate: none])

Linguistic Gloss:

So see how was [fa-nẓur kayfa kāna: "Behold, then, how..."], the consequence (of) their plot ['āqibatu makrihim], that We destroyed them [annā dammarnāhum: dammara is "to utterly destroy"], and their people, all together. [wa-qawmahum ajma'īna].

ফানযুর কায়ফা কা-না 'আ-ক্বিবাতু মাকরিহিম আন্না দাম্মারনা-হুম ওয়া ক্বাওমাহুম আজমা'ঈন।

(ন-জ-র/ "সুতরাং 'দেখ'"; ক-য়-ফ + অ-ক-ব/ "'কেমন' ছিল তাদের 'ষড়যন্ত্রের' 'আকিবত' (পরিণাম)"; দ-ম-র/ "এই যে, আমি তাদের ' ধ্বংস' (তাদমীর) করে দিলাম"; ক-ও-ম + জ-ম-অ/ "এবং তাদের 'কওমকেও', 'সবাইকে' (একত্রে)।")

Tafsīr 27:51: The Result of the Plot

Allah directs the Prophet ﷺ (fa-nẓur, "So look!") to the 'āqibah (consequence) of their makr: dammarnāhum ("We utterly destroyed them"). The punishment for the plot of the "nine" (27:48) became the 'adhāb for their entire people (qawmahum ajma'īn), who were complicit in hamstrunging the camel. This connects to 11:67 (the Ṣayḥah), 7:78 (the Rajfah), and 46:25 (total destruction). This verse was a powerful, concluding warning to the mala' of Quraysh: "Look! Your plots will not just destroy you, but your entire qawm (people) who follow you."

Verse 27:52 – The Empty Houses

27:52a:

فَتِلْكَ بُيُوتُهُمْ

So those (are) their houses, (fa-tilka buyūtuhum, ফাতিলকা বুয়ূতুহুম; b-y-t / ব-য়-ত – house // buyūtuhum // Cognate: Hebrew: bayit "house")

27:52b:

خَاوِيَةً

hollow (khāwiyatan, খা-বিয়াতান; kh-w-y / খ-ও-য় – to be empty, hollow // khāwiyatan // [Cognate: none])

27:52c:

بِمَا ظَلَمُوا

because (of) what they wronged. (bi-mā ẓalamū, বিমা যলামূ; ẓ-l-m / জ-ল-ম – wrong // ẓalamū // [Cognate: none])

27:52d:

إِنَّ فِي ذَٰلِكَ

Indeed, in that (inna fī dhālika, ইন্না ফী যা-লিকা; i-n-n / ই-ন-ন – indeed // inna // [Cognate: none])

27:52e:

لَآيَةً لِّقَوْمٍ يَعْلَمُونَ

surely (is) a Sign for a people who know. (la-āyatan li-qawmin ya'lamūna, লাআ-য়াতাল লিক্বাওমিই ইয়া'লামূন; a-y-y / অ-য়-য় – sign // āyatan // Cognate: Syriac: 'āthā "sign" ; '-l-m / অ-ল-ম – to know // ya'lamūna // Cognate: Hebrew: 'ōlām "world" [knowledge])

Linguistic Gloss:

So those (are) their houses, [fa-tilka buyūtuhum: "those very homes" (cf. Hebrew bayit)], hollow [khāwiyatan: "empty," "in ruins," cf. 69:7], because (of) what they wronged. [bi-mā ẓalamū: "on account of their ẓulm (wrongdoing)"]. Indeed, in that surely (is) a Sign [la-āyatan] for a people who know. [li-qawmin ya'lamūna: "for people with 'ilm (knowledge)"].

ফাতিলকা বুয়ূতুহুম খা-বিয়াতাম বিমা যলামূ। ইন্না ফী যা-লিকা লাআ-য়াতাল লিক্বাওমিই ইয়া'লামূন।

(ব-য়-ত/ "ঐগুলোই তাদের 'ঘর' (বুয়ূত)" (cf. হিব্রু 'বায়িত'); খ-ও-য়/ "'খাবিয়াহ' (খালি/বিধ্বস্ত) অবস্থায় পড়ে আছে"; জ-ল-ম/ "তাদের 'যুলুমের' কারণে।" ই-ন-ন + অ-য়-য়/ "নিশ্চয় এর মধ্যে 'আয়াত' (নিদর্শন) রয়েছে"; অ-ল-ম/ "'ইলম' (জ্ঞান) রাখে এমন কওমের জন্য।")

Tafsīr 27:52: The Empty Houses

This verse provides the visual proof of their 'āqibah (consequence, 27:51). Their magnificent homes, carved from mountains (26:149), are now buyūtuhum khāwiyah ("their houses... hollow"). Their sense of amn (security) (15:82) was a delusion. As Ibn Kathīr states, the Prophet ﷺ and his companions saw these buyūt khāwiyah at al-Ḥijr. The reason is stated: bi-mā ẓalamū ("because of their ẓulm"). This connects to 15:82 (their "secure" homes), 69:7 (khāwiyah), and 46:25. This Meccan verse used the tangible, visible ruins of al-Ḥijr (which the Quraysh knew from their trade routes) as an āyah (sign) for those "who know."

Verse 27:53 – The Deliverance

27:53a:

وَأَنجَيْنَا

And We saved (wa-anjaymā, ওয়া আনজ্বায়না; n-j-w / ন-জ-ও – to save, rescue // anjaymā // [Cognate: none])

27:53b:

الَّذِينَ آمَنُوا

those who believed (lladhīna āmanū, ল্লাযীনা আ-মানূ; a-m-n / অ-ম-ন – to believe // āmanū // Cognate: Hebrew: 'āmēn "truly")

27:53c:

وَكَانُوا يَتَّقُونَ

and they used to fear (Allah). (wa-kānū yattaqūna, ওয়া কা-নূ ইয়াত্তাক্বূনা; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be established" ; w-q-y / ও-ক-য় – to guard, fear // yattaqūna // [Cognate: none])

Linguistic Gloss:

And We saved [wa-anjaymā: from n-j-w "to rescue"], those who believed [lladhīna āmanū] and they used to fear (Allah). [wa-kānū yattaqūna: kānū + imperfect, "they were continuously muttaqīn (God-fearing)"].

ওয়া আনজ্বaynā ল্লাযীনা আ-মানূ ওয়া কা-নূ ইয়াত্তাক্বূনা।

(ন-জ-ও/ "এবং আমি 'নাজাত' (রক্ষা) দিলাম"; অ-ম-ন/ "তাদেরকে যারা 'ঈমান' এনেছিল"; ক-ও-ন + ও-ক-য়/ "এবং 'তাকওয়া' অবলম্বন 'করতো'।" )

Tafsīr 27:53: The Deliverance

This verse is the final, contrasting outcome of the social schism (27:45). While the plotters (27:48) and their followers were destroyed bi-mā ẓalamū (27:52), the believers were saved. Their salvation (najāt) was based on two criteria: āmanū (they believed) and kānū yattaqūn (they continuously practiced taqwā). This connects to 11:66 (Ṣāliḥ's salvation "by Mercy"), 10:103, and 7:72. This Meccan verse was a clear promise to the persecuted mustaḍ'afīn (oppressed believers) in Mecca: ẓulm leads to hollow houses, but īmān and taqwā lead to najāt (salvation).

Verse 41:17 – The Punishment (Fuṣṣilat)

41:17a:

وَأَمَّا ثَمُودُ

And as for Thamūd, (wa-ammā thamūdu, ওয়া আম্মা ছামূদু; th-m-d / ছ-ম-দ – Thamūd // thamūdu // [Cognate: none])

41:17b:

فَهَدَيْنَاهُمْ

then We guided them, (fa-hadaynāhum, ফাহাদায়না-হুম; h-d-y / হ-দ-য় – to guide // hadaynāhum // Cognate: Hebrew: hadas "myrtle" [guide branch])

41:17c:

فَاسْتَحَبُّوا الْعَمَىٰ

but they preferred the blindness (fa-s'taḥabbū l-'amā, ফাস্তাহাব্বুল 'আমা; ḥ-b-b / হ-ব-ব – to love // s'taḥabbū // [Cognate: none] ; '-m-y / অ-ম-য় – blindness // 'amā // [Cognate: none])

41:17d:

عَلَى الْهُدَىٰ

over the guidance. ('alā l-hudā, 'আলাল হুদা; h-d-y / হ-দ-য় – to guide // hudā // [Cognate: none])

41:17e:

فَأَخَذَتْهُمْ صَاعِقَةُ

So seized them the thunderbolt (fa-akhadhathum ṣā'iqatu, ফাআখাযাতহুম সা-'ইক্বাতু; ṣ-'-q / স-অ-ক – thunderbolt // ṣā'iqatu // [Cognate: none])

41:17f:

الْعَذَابِ الْهُونِ

(of) the humiliating punishment (l-'adhābi l-hūni, ল-'আযা-বিল হূনি; '-dh-b / অ-য-ব – punishment // 'adhābi // [Cognate: none] ; h-w-n / হ-ও-ন – humiliation // hūni // [Cognate: none])

41:17g:

بِمَا كَانُوا يَكْسِبُونَ

because of what they used to earn. (bi-mā kānū yaksibūna, বিমা কা-নূ ইয়াকসিবূন; k-s-b / ক-স-ব – to earn, acquire // yaksibūna // [Cognate: none])

Linguistic Gloss:

And as for Thamūd, then We guided them, [fa-hadaynāhum: "We showed them the hudā (guidance)"], but they preferred the blindness [fa-s'taḥabbū l-'amā: "they loved blindness ('amā) more"], over the guidance. ['alā l-hudā]. So seized them the thunderbolt [ṣā'iqatu: a "destructive blast"] (of) the humiliating punishment [l-'adhābi l-hūni: "punishment of hawn (humiliation)"], because of what they used to earn. [bi-mā kānū yaksibūna: "on account of their kasb (actions/earnings)"].

ওয়া আম্মা ছামূদু ফাহাদায়না-হুম ফাস্তাহাব্বুল 'আমা 'আলাল হুদা। ফাআখাযাতহুম সা-'ইক্বাতুল 'আযা-বিল হূনি বিমা কা-নূ ইয়াকসিবূন।

(ছ-ম-দ/ "আর 'ছামূদ' জাতি"; হ-দ-য়/ "আমি তাদের 'হেদায়াত' (পথ) দেখিয়েছিলাম"; হ-ব-ব + অ-ম-য়/ "কিন্তু তারা 'ভালবাসলো' 'অন্ধত্ব'কে"; হ-দ-য়/ "'হেদায়াতের' উপর।" স-অ-ক/ "অতঃপর 'সা'ইক্বা' (বজ্রপাত) তাদের 'পাকড়াও' করলো"; অ-য-ব + হ-ও-ন/ "'হূন' (অবমাননাকর) 'আযাব' হিসাবে"; ক-স-ব/ "তারা যা 'উপার্জন' (কাসব) করতো, তার কারণে।")

Tafsīr 41:17: The Punishment (Fuṣṣilat)

This verse summarizes Thamūd's story by focusing on choice. Fahadaynāhum ("We guided them") means Allah showed them the clear path via Ṣāliḥ and the Nāqah. Their response was istaḥabbū l-'amā 'alā l-hudā ("they loved blindness over guidance"). Ṭabarī notes this was a willful, deliberate preference for kufr. The punishment is called ṣā'iqat al-'adhāb (the "thunderbolt" of punishment), linking it to the Ṣayḥah (11:67) and Rajfah (7:78) as a catastrophic event. This connects to 9:70 ("guidance came... but they... were unjust"), 14:10, and 15:84 (yaksibūn). This Meccan verse told the Quraysh: "You, too, have been shown hudā (the Qur'ān), and if you love blindness more, your fate will be the same."

Web Journal

Fallen Civilization: ʿĀd, Thamud and Atlantis

1. The Source of the Story

2. The Founding of Atlantis

3. The Geography and City of Atlantis

The Island

The Capital City

The Central Citadel

4. Atlantean Society and Military

Military Power

5. Hubris and Downfall

The Cataclysm

1. The Eruption Event

2. The Devastating Impacts

3. The Aftermath and Effects

4. The "Bronze Age Pompeii" (Akrotiri)17

5. The "Atlantis" Connection

2. Comparative Taxonomy Table

3. Deep Dives

A. Quranic & Exegetical Tradition

B. Archaeology & Remote Sensing (The "Search for Ubar")

C. Comparative Mythology (Babel & Atlantis)

D. Depth Psychology (The Ozymandias Archetype)

4. Cross-Domain Pattern Analysis

وَإِلَىٰ عَادٍ

أَخَاهُمْ هُودًا

قَالَ يَا قَوْمِ

اعْبُدُوا اللَّهَ

مَا لَكُم مِّنْ إِلَٰهٍ

غَيْرُهُ أَفَلَا تَتَّقُونَ

قَالَ الْمَلَأُ

الَّذِينَ كَفَرُوا

مِن قَوْمِهِ

إِنَّا لَنَرَاكَ

فِي سَفَاهَةٍ

وَإِنَّا لَنَظُنُّكَ

مِنَ الْكَاذِبِينَ

قَالَ يَا قَوْمِ

لَيْسَ بِي سَفَاهَةٌ

وَلَٰكِنِّي رَسُولٌ

مِّن رَّبِّ الْعَالَمِينَ

أُبَلِّغُكُمْ رِسَالَاتِ

رَبِّي

وَأَنَا لَكُمْ

نَاصِحٌ أَمِينٌ

أَوَعَجِبْتُمْ

أَن جَاءَكُمْ ذِكْرٌ

مِّن رَّبِّكُمْ

عَلَىٰ رَجُلٍ مِّنكُمْ

لِيُنذِرَكُمْ

وَاذْكُرُوا إِذْ

جَعَلَكُمْ خُلَفَاءَ

مِن بَعْدِ قَوْمِ

نُوحٍ

وَزَادَكُمْ فِي الْخَلْقِ

بَسْطَةً

فَاذْكُرُوا آلَاءَ

اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ

قَالُوا أَجِئْتَنَا

لِنَعْبُدَ اللَّهَ

وَحْدَهُ

وَنَذَرَ مَا كَانَ

يَعْبُدُ آبَاؤُنَا

فَأْتِنَا بِمَا

تَعِدُنَا

إِن كُنتَ

مِنَ الصَّادِقِينَ

قَالَ قَدْ وَقَعَ

عَلَيْكُم مِّن رَّبِّكُمْ

رِجْسٌ وَغَضَبٌ

أَتُجَادِلُونَنِي

فِي أَسْمَاءٍ

سَمَّيْتُمُوهَا

أَنتُمْ وَآبَاؤُكُم

مَّا نَزَّلَ اللَّهُ

بِهَا مِن سُلْطَانٍ

فَانتَظِرُوا

إِنِّي مَعَكُم

مِّنَ الْمُنتَظِرِينَ

فَأَنجَيْنَاهُ

4. The "Bronze Age Pompeii" (Akrotiri)¹⁷