Surah Hud (11) — Ayah 109

(Ayah 109) ➊ {فَلَا تَكُ فِيْ مِرْيَةٍ مِّمَّا يَعْبُدُ هٰۤؤُلَآءِ:} That is, do not have any doubt regarding the falsehood of their deities or their lack of power to benefit or harm. {’’ مِمَّا يَعْبُدُ هٰۤؤُلَآءِ ‘‘} (whom these people worship) — here, “these people” refers to the polytheists of Quraysh. Ibn Ashur has written that he searched for this Quranic term and found it used in about eleven places in the same way. This thought was inspired in my heart by Allah, and I have explained it in detail in the commentary of the verse: «{ وَ جِئْنَا بِكَ عَلٰى هٰۤؤُلَآءِ شَهِيْدًا}» [ النساء : ۴۱ ]. [ التحریر و التنویر ] Here, the question arises: Did the Messenger of Allah (peace be upon him) have any such doubt from which Allah is forbidding him? The answer is that Allah said to His Prophet (peace be upon him): «{ وَ اَقِمِ الصَّلٰوةَ }» [ ہود: ۱۱۴ ] “Establish prayer.” Similarly, He said: «{ يٰۤاَيُّهَا النَّبِيُّ اتَّقِ اللّٰهَ وَ لَا تُطِعِ الْكٰفِرِيْنَ وَ الْمُنٰفِقِيْنَ }» [ الأحزاب : ۱ ] “O Prophet! Fear Allah and do not obey the disbelievers and hypocrites.” So, did the Prophet (peace be upon him) not establish prayer before? Or did he not fear Allah before? And did he use to obey the disbelievers and hypocrites? No, never. The purpose of such commands, upon which the Prophet (peace be upon him) and the sincere believers were already acting, is that the Prophet (peace be upon him) and those already practicing should always remain steadfast upon them, and all other people should also consider themselves addressed through the Prophet (peace be upon him) and act upon these commands, thinking that if the Prophet is commanded, then what status do we have to not act upon it?

➋ By { مَا يَعْبُدُوْنَ اِلَّا كَمَا يَعْبُدُ اٰبَآؤُهُمْ مِّنْ قَبْلُ:’’ اٰبَآؤُهُمْ ‘‘} is meant ‘Aad and Thamud, because the mother of the Adnani Arabs was from Banu Jurhum, who was the wife of Ismail (peace be upon him). Banu Jurhum were from Thamud, and the mother of Quraysh was from Banu Khuza‘ah, who was the wife of Qusay, and idol worship in Arabia was started by ‘Amr bin Luhayy, who was from Khuza‘ah. (Ibn Ashur) That is, the basis of their worship of others besides Allah is nothing but blind imitation of their forefathers. (Ibn Kathir) What was the worship of others besides Allah by their forefathers? It was that they would call upon their elders or their idols or graves in times of distress, they would declare them to be Allah’s son or part or essence. Similarly, making vows in their names in worship, assigning a share of animals and crops along with Allah’s share, attributing to them Allah’s attributes, such as knowledge of the unseen, hearing cries from afar, and helping — all these are included. The polytheists of every era are the same: «{ بَلْ قَالُوْا مِثْلَ مَا قَالَ الْاَوَّلُوْنَ }» [ المؤمنون : ۸۱ ] “Rather, they said just as the former people said.” And they have no proof except the imitation of their forefathers, and the saying applies to them: {’’مَا أَشْبَهَ اللَّيْلَةَ بِالْبَارِحَةِ ‘‘} “How similar tonight is to last night.”

➌ { وَ اِنَّا لَمُوَفُّوْهُمْ نَصِيْبَهُمْ غَيْرَ مَنْقُوْصٍ :} To give them their share in full means, firstly, that whatever sustenance and comforts are written in a person’s destiny in this world, whether he is a Muslim or a disbeliever, he will receive them; the disbelievers will also receive their full share. See Surah Bani Isra’il (20). Secondly, that the good deeds they did in the world, we will give them their full reward in this world. See Surah Al-Ahqaf (20). And thirdly, that we will certainly give them the full recompense for their worship of others besides Allah and their polytheism, not in this world but on the Day of Resurrection. Here, this last meaning is more appropriate, because these people, due to the blessing of the Prophet (peace be upon him), were not given a heavenly punishment in this world like the previous nations, which would have wiped out their traces.