سُوْرَةُ هُوْدٍ
Surah Hud (11) — Ayah 62
قَالُوا۟ يَـٰصَـٰلِحُ قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَـٰذَآ ۖ أَتَنْهَىٰنَآ أَن نَّعْبُدَ مَا يَعْبُدُ ءَابَآؤُنَا وَإِنَّنَا لَفِى شَكٍّ مِّمَّا تَدْعُونَآ إِلَيْهِ مُرِيبٍ ﴿62﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
They said: "O Sâlih! You have been among us as a figure of good hope (and we wished for you to be our chief) till this [new thing which you have brought that we leave our gods and worship your God (Allâh) Alone]! Do you (now) forbid us the worship of what our fathers have worshipped? But we are really in grave doubt as to that to which you invite us (monotheism)."
Word by Word — Arabic, Transliteration & Meaning
قَالُوا۟
qālū
They said
يَـٰصَـٰلِحُ
yāṣāliḥu
O Salih
قَدْ
qad
Verily
كُنتَ
kunta
you were
فِينَا
fīnā
among us
مَرْجُوًّۭا
marjuwwan
the one in whom hope was placed
قَبْلَ
qabla
before
هَـٰذَآ ۖ
hādhā
this
أَتَنْهَىٰنَآ
atanhānā
Do you forbid us
أَن
an
that
نَّعْبُدَ
naʿbuda
we worship
مَا
mā
what
يَعْبُدُ
yaʿbudu
our forefathers worshipped
ءَابَآؤُنَا
ābāunā
our forefathers worshipped
وَإِنَّنَا
wa-innanā
And indeed we
لَفِى
lafī
surely (are) in
شَكٍّۢ
shakkin
doubt
مِّمَّا
mimmā
about what
تَدْعُونَآ
tadʿūnā
you call us
إِلَيْهِ
ilayhi
to it
مُرِيبٍۢ
murībin
suspicious
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 62) ➊ {قَالُوْا يٰصٰلِحُ قَدْ كُنْتَ …:} That is, we had great expectations from your intelligence and wisdom. Why wouldn’t we? Even before receiving prophethood, a prophet is, under Allah’s supervision, extremely trustworthy, truthful, chaste, dignified, forbearing, and adorned with all good qualities. But as soon as this person, whose good qualities were acknowledged by everyone, spoke against their desires and ignorant beliefs and customs, all their hopes were dashed, and that same wise person was now, in their eyes, considered devoid of intellect and understanding. And what was their proof for the correctness of disbelief and polytheism and for losing hope in Salih (peace be upon him)? Only this: that he forbids the worship of those whom our forefathers used to worship. The argument of all misguided nations has always been this blind following, because this affliction neither lets one listen to anyone, no matter how authentic, nor allows one to think and understand for oneself. See Surah Al-Mulk (10).
➋ {وَ اِنَّنَا لَفِيْ شَكٍّ مِّمَّا تَدْعُوْنَاۤ اِلَيْهِ مُرِيْبٍ :} “Doubt” is that state of mind in which a person cannot give preference to either of two things. {’’ مُرِيْبٍ ‘‘ ’’ أَرَابَ يُرِيْبُ إِرَابَةً ‘‘} (from {رَيْبٌ}, form IV) to make restless, to keep disturbed. {’’ مُرِيْبٍ ‘‘} one who keeps restless. Here, they have described their true state. The invitation of Salih (peace be upon him), based on evidence and proof, had stirred up turmoil in their hearts and minds, and although they did not accept it, this invitation had put them in a disturbing doubt about themselves. If it were not for the calamity of following their forefathers, these people would have, in a few moments, emerged from all kinds of doubt and restlessness and been blessed with the coolness and tranquility of faith and certainty. But see how great the folly was: they were neither content with polytheism nor did they have any rational or transmitted proof for it, yet still, due to ancestral imitation, they were not ready to leave polytheism and adopt the path of monotheism.
➋ {وَ اِنَّنَا لَفِيْ شَكٍّ مِّمَّا تَدْعُوْنَاۤ اِلَيْهِ مُرِيْبٍ :} “Doubt” is that state of mind in which a person cannot give preference to either of two things. {’’ مُرِيْبٍ ‘‘ ’’ أَرَابَ يُرِيْبُ إِرَابَةً ‘‘} (from {رَيْبٌ}, form IV) to make restless, to keep disturbed. {’’ مُرِيْبٍ ‘‘} one who keeps restless. Here, they have described their true state. The invitation of Salih (peace be upon him), based on evidence and proof, had stirred up turmoil in their hearts and minds, and although they did not accept it, this invitation had put them in a disturbing doubt about themselves. If it were not for the calamity of following their forefathers, these people would have, in a few moments, emerged from all kinds of doubt and restlessness and been blessed with the coolness and tranquility of faith and certainty. But see how great the folly was: they were neither content with polytheism nor did they have any rational or transmitted proof for it, yet still, due to ancestral imitation, they were not ready to leave polytheism and adopt the path of monotheism.
