Surah Hud Notes (114 - 123)

( Source: Ibn Kathir )

The Command to establish the Prayer

(114) And perform As-Salat (Iqamat-as-Salat), at the two ends of the day and in some hours of the night [i.e. the five compulsory Salat (prayers)]. Verily, the good deeds remove the evil deeds (i.e. small sins). That is a reminder (an advice) for the mindful (those who accept advice).

`Ali bin Abi Talhah reported that Ibn `Abbas said,

(And perform the Salah, at the two ends of the day) "This is referring to the morning prayer (Subh) and the evening prayer (Maghrib).'' The same was said by Al-Hasan and `Abdur-Rahman bin Zayd bin Aslam. In one narration reported by Qatadah, Ad-Dahhak and others, Al-Hasan said, "It means the morning prayer (Subh) and the late afternoon prayer (`Asr).'' Mujahid said, "It is the morning prayer at the beginning of the day and the noon prayer (Zuhr) and late afternoon prayer (`Asr) at the end of the day.'' 

(and in some hours of the night.) Ibn `Abbas, Mujahid, Al-Hasan and others said, "This means the night prayer (`Isha').'' 

 It should be noted that this verse was revealed before the five daily prayers were made obligatory during the night of Isra' (the Prophet's night journey to Jerusalem). At that time there were only two obligatory prayers: a prayer before sunrise and a prayer before sunset. During the late night another prayer (Tahajjud) was also made obligatory upon the Prophet and his nation. Later, this obligation was abrogated for his nation and remained obligatory upon him . Finally, this obligation was abrogated for the Prophet as well, according to one opinion. Allah knows best.

The Good Deeds wipe away the Evil Deeds

(Verily, the good deeds remove the evil deeds.) This is saying that the performance of good deeds is an expiation of previous sins. 

This has been mentioned in a Hadith recorded by Imam Ahmad and the Sunan Compilers, that the Commander of the faithful, 

`Ali bin Abi Talib, said, "Whenever I used to hear a narration from the Messenger of Allah (saw), Allah would cause me to benefit by it however He willed. If anyone informed me of any statement that he said, I would make him swear (by Allah) that the Prophet said it. If he swore by Allah, then I would believe him. Abu Bakr once told me -- and Abu Bakr was truthful -- that he heard the Messenger of Allah say, (There is not any Muslim who commits a sin, then he makes Wudu' and prays two units of prayer, except that he will be forgiven (that sin).) In the Two Sahihs it is recorded that the Commander of the faithful, `Uthman bin `Affan made Wudu' for the people (to see), just like the Wudu' of the Messenger of Allah . Then he said, "I saw the Messenger of Allah make Wudu' like this, and he said, (Whoever makes Wudu' like this Wudu' of mine, then he prays two units of prayer in which he does not speak to himself, he will be forgiven for his previous sins.) 

 In the Sahih it is recorded that Abu Hurayrah said that the Messenger of Allah said, (Do you think that if there was a flowing river at the door of anyone of you and he bathed in it five times every day, would there be any dirt left on him) They said, "No, O Messenger of Allah!'' He () said; (This is like the five daily prayers, for Allah uses them to wipe away the sins and wrongdoings.)

(115) And be patient; verily, Allah loses not the reward of the good-doers.

There must be a Group of People Who forbid Lewdness

(116) If only there had been among the generations before you, persons having wisdom, prohibiting (others) from Al-Fasad (disbelief, polytheism, and all kinds of crimes and sins) in the earth, except a few of those whom We saved from among them. Those who did wrong pursued the enjoyment of good things of (this worldly) life, and were Mujrimun (criminals, disbelievers in Allah, polytheists, sinners, etc.).

Allah, the Exalted, says that there should have been a group of wise people present among the past generations who called to good and forbade the evil and corruption that took place among them in the land. His statement,

(except a few) This means that there were only a small number of people present among them who were of this caliber. They were those whom Allah saved at the sudden striking of His vengeance, when His anger was let lose. For this reason Allah commanded this noble Ummah (followers of Muhammad ) to always have among them those who command the good and forbid the evil.

(Those who did wrong pursued the enjoyment of good things of (this worldly) life,) This means that they continued in their ways of disobedience and evils and they did not heed the protesting of those righteous people, until the torment suddenly seized them.

(and were criminals.) Then, Allah informs that he does not destroy any town, except that it has wronged itself. No correctional punishment or torment comes to any town, except that its people were wrongdoers. 

(117) And your Lord would never destroy the towns wrongfully, while their people were right-doers.

Allah has not made Faith universally accepted

(118) And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islam)], but they will not cease to disagree.

Allah, the Exalted, informs that He is able to make all of mankind one nation upon belief, or disbelief.

(but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy,) This means that people will always differ in religions, creeds, beliefs, opinions and sects. Concerning Allah's statement,

(Except him on whom your Lord has bestowed His mercy,) This means that those who have received the mercy of Allah by following the Messengers are excluded from this. They are those who adhere to what they are commanded in the religion by the Messengers of Allah. That has always been their characteristic until the coming of the finality of the Prophets and Messengers (Muhammad ). Those who received Allah's mercy are those who followed him, believed in him and supported him. Therefore, they succeeded by achieving happiness in this life and the Hereafter. They are the Saved Sect mentioned in the Hadith recorded in the Musnad and Sunan collections of Hadith.

 In these narrations the Prophet said,

(Verily, the Jews split into seventy-one sects, and the Christians split into seventy-two sects, and this nation (of Muslims) will split into seventy-three sects. All of them will be in the Fire except one sect.) They (the Companions) said, "Who are they (the Saved Sect) O Messenger of Allah'' He said, (The sect that is upon what my Companions and I are upon.) Al-Hakim recorded this narration in his Mustadrak with this additional wording. 

(119) Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islamic Monotheism) and for that did He create them. And the Word of your Lord has been fulfilled (i.e. His Saying): "Surely, I shall fill Hell with jinns and men all together."

(And the Word of your Lord has been fulfilled (His saying): "Surely, I shall fill Hell with Jinn and men all together.'') Allah, the Exalted, informs that He precedes everything in His preordainment and decree, by His perfect knowledge and penetrating wisdom. The result of this decree is that from those whom He has created, some deserve the Paradise and some deserve the Hell Fire. From this decree is that He will fill the Hellfire with both mankind and Jinns. His is the profound evidence and the perfect wisdom. 

In the Two Sahihs it is recorded that Abu Hurayrah said that the Messenger of Allah said, (Paradise and the Hellfire debated. Paradise said, `None will enter me except the weak and despised of the people.' The Hell- fire said, `I have inherited the haughty and the arrogant people.' Then Allah said to the Paradise, `You are My mercy and I grant mercy with you to whoever I wish.' Then He said to the Hellfire, `You are My torment and I take vengeance with you upon whoever I wish. I will fill each one of you.' However, the Paradise will always have more bounties, to such an extent that Allah will create more creatures to dwell in it and enjoy its extra bounties. The Hellfire will continue saying, `Are there anymore (to enter me),' until the Lord of might places His Foot over it. Then it (Hell) will say, "Enough, enough, by Your might!'')

The Conclusion

Allah, the Exalted, is saying, `We relate all of these stories to you (Muhammad) concerning what happened with the Messengers who came before you with their nations. This is an explanation of what transpired in their arguments and disputes and how the Prophets were all rejected and harmed. These stories also explain how Allah helped His party of believers and disgraced His enemies, the disbelievers. We relate all of this to you (Muhammad) in order to make your heart firm and so that you may take an example from your brothers who passed before you of the Messengers.' 

(120) And all that We relate to you (O Muhammad SAW) of the news of the Messengers is in order that We may make strong and firm your heart thereby. And in this (chapter of the Quran) has come to you the truth, as well as an admonition and a reminder for the believers.

(And in this has come to you the truth,) This is referring to this Surah itself. This was said by Ibn `Abbas, Mujahid and a group of the Salaf and it is the correct view. This means, `This comprehensive Surah contains the stories of the Prophets and how Allah saved them, and the believers along with them and how He destroyed the disbelievers. There has come to you (Muhammad) stories of truth and true events in this Surah. In this Surah is an admonition that prevents the disbelievers, and a reminder that causes the believers to reflect.'

Allah, the Exalted, commands His Messenger to say to those who disbelieve in what he has come ...

(121) And say to those who do not believe: "Act according to your ability and way, We are acting (in our way).

(Act according to your ability) This means upon your path and your way.

(We are acting (in our way). This means that we are upon our path and our way (Islam).

(122) And you wait ! We (too) are waiting."

(And you wait ! We (too) are waiting.) This means,

(And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful.)﴿6:135﴾ Verily, Allah fulfilled His promise to His Messenger , helped him and aided him. He made His Word uppermost (victorious), and the word of those who disbelieved lowly and disgraced. Allah is truly the Most Mighty, Most Wise.

Allah, the Exalted, informs that He is the All-Knower of the unseen of the heavens and the earth

(123) And to Allah belongs the Ghaib (unseen) of the heavens and the earth, and to Him return all affairs (for decision). So worship Him (O Muhammad SAW) and put your trust in Him. And your Lord is not unaware of what you (people) do."

He explains that everyone who does a deed, He will give them their deed (reward for it) on the Day of Reckoning. Unto Him belongs the creation and the command. Then He, the Exalted, commands that He should be worshipped and relied upon, for verily, He is sufficient for whoever trusts and turns to Him. 

Concerning His statement,

(And your Lord is not unaware of what you do.) This means, `The lies (of the disbelievers) against you O Muhammad are not hidden from Him. He is the All-Knower of the conditions of His creatures and He will give them the perfect recompense for their deeds in this life and the Hereafter. He will aid you (Muhammad) and His party over the disbelievers in this life and in the Hereafter.' This is the end of the Tafsir of Surah Hud, and all praises and thanks are due to Allah.

Surah Hud Notes (112-113)

( Source: Ibn Kathir )

The Command to Stand Firm and Straight

(112) So stand (ask Allah to make) you (Muhammad SAW) firm and straight (on the religion of Islamic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allah) with you, and transgress not (Allah's legal limits). Verily, He is All-Seer of what you do.

Allah, the Exalted, commands His Messenger and His believing servants to be firm and to always be upright. This is of the greatest aid for gaining victory over the enemy and confronting the opposition. Allah also forbids transgression, which is to exceed the bounds (of what is allowed). Verily, transgression causes destruction to its practitioner, even if the transgression was directed against a polytheist. Then, Allah informs that He is All-Seer of the actions of His servants. He is not unaware of anything and nothing is hidden from Him. 

(113) And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped.

(And incline not toward those who do wrong,) `Ali bin Abi Talhah said that Ibn `Abbas said, "Do not compromise with them.'' Ibn Jarir said that Ibn `Abbas said, "Do not side with those who do wrong.'' This is a good statement. This means, "Do not seek assistance from wrongdoers, because it will be as if you are condoning their actions (of evil).''

(lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped.) This means that you will not have besides Allah any friend who can save you, nor any helper who can remove you from His torment.

Surah Hud Notes (102-111)

( Source: Ibn Kathir )

(102) Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe.

(Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His punishment is painful (and) severe.) It is as though Allah is saying, "Just as We have destroyed these wicked generations who rejected their Messengers, We will do the same to any who are like them.''

(Verily, His punishment is painful (and) severe.) 

In the Two Sahihs, it is recorded that Abu Musa said that the Messenger of Allah said, (Verily, Allah gives respite to a wrongdoer until He seizes him and he cannot escape.) Then the Messenger of Allah recited,

(Such is the punishment of your Lord when He seizes the towns while they are doing wrong.)

The Destruction of the Towns is a Proof of the Establishment of the Hour (Judgement)

(103) Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon mankind will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present.

Allah, the Exalted, is saying that in the destruction of the disbelievers and the salvation of the believers by us is,

(a sure lesson). This means an admonition and lesson concerning the truthfulness of that which We are promised in the Hereafter.

(That is a Day whereon mankind will be gathered together,) This means the first of them and the last of them. This is similar to Allah's statement,

(And We shall gather them all together so as to leave not one of them behind.) ﴿18: 47﴾

(and that is a Day when all will be present.) This means a day that is great. The angels will be present, the Messengers will gather and all of the creation will be gathered with their families. The humans, Jinns, birds, wild beasts and domesticated riding animals will all be gathered. Then the Most Just, Who does not wrong anyone even an atom's weight, will judge between them and He will increase their good deeds in reward. 

(104) And We delay it only for a term (already) fixed.

(And We delay it only for a term (already) fixed.) This means for a fixed period of time than cannot be increased or decreased.

(105) On the Day when it comes, no person shall speak except by His (Allah's) Leave. Some among them will be wretched and (others) blessed.

(On the Day when it comes, no person shall speak except by His (Allah's) leave.) This means that on the Day of Judgement no one will speak except with the permission of Allah. This is similar to another verse, which says,

(they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right.) ﴿78:38﴾ 

Allah also says,

(And all the voices will be humbled for the Most Gracious (Allah). ) ﴿20:108﴾

In the Hadith about the intercession, which is recorded in the Two Sahihs, the Messenger of Allah said (No one will speak on that day except the Messengers, and the call of the Messengers will be, "O Allah, save us, save us.'') 

Concerning Allah's statement,

(Some among them will be wretched and (others) blessed.) This means that from the people of the gathering (on Judgement Day), some will be miserable and some will be happy. 

 Al-Hafiz Abu Ya`la recorded in his Musnad on the authority of Ibn `Umar that `Umar said, "When this verse was revealed,

(Some among them will be wretched and (others) blessed.) I asked the Prophet , `O Messenger of Allah, will there be a sign for us to know (which party we are from) Will it be because of something that a person did, or something that he did not do' He said,

(O `Umar, it will be due to something that he did and the pens wrote it down. But every easy deed was created for its purpose (to be carried out).)

The Condition of the Wretched People and their Destination

(106) As for those who are wretched, they will be in the Fire, sighing in a high and low tone.

Allah, the Exalted, says,

(in it they will experience (high) Zafir and (low) Shahiq.) Ibn `Abbas said, "Az-Zafir is a sound in the throat and Ash-Shahiq is a sound in the chest. This means that their exhaling will be Zafir and their inhaling will Shahiq.'' This will be due to the torment that they will be experiencing. We seek refuge with Allah from such evil.

(107) They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the doer of what He wills.

(They will dwell therein for all the time that the heavens and the earth endure,) 

Imam Abu Ja`far bin Jarir said, "It was from the customs of the Arabs that when they wanted to describe something that would last forever, they would say, `This is as enduring as the heavens and the earth.' Or, `It will last as until the night and day separate.' They would say, `As long as talkers at night continue to chat.' They meant by these statements the condition of eternity. Therefore, Allah addressed them in a manner that they were familiar with among themselves.

(They will dwell therein for all the time that the heavens and the earth endure,) The literal meaning is also intended with; "for all the time that the heavens and the earth endure.'' This is due to the fact that there will be heavens and earth in the life of the next world.

(On the Day when the earth will be changed to another earth and so will be the heavens.) ﴿14:48﴾ 

For this reason, Al-Hasan Al-Basri said concerning the statement of Allah,

(the heavens and the earth endure.) "Allah is referring to a heaven other than this heaven (which we see now) and an earth other than this earth. That (new) heaven and earth will be eternal.'' 

The Condition of the Happy People and their Destination

(108) And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord will, a gift without an end.

Allah, the Exalted, says,

(And those who are blessed.) These are the followers of the Messengers.

(they will be in Paradise,) This means that their final abode will be Paradise.

(abiding therein for all the time) This means that they will remain there forever.

(that the heavens and the earth endure, except as your Lord wills) The meaning of the exception that is made here is that the condition of eternal pleasure that they will experience therein is something that is not mandatory by itself. Rather, it is something that is dependent upon the will of Allah. Unto Him belongs the favor of immortality upon them. For this reason they are inspired to glorify and praise Him, just as they are inspired to breathe. 

(a gift without an end.) This means that it will never be cut off. This has been mentioned by Mujahid, Ibn `Abbas, Abu Al-`Aliyah and others. This has been mentioned so that the suspicious person will not doubt after the mention of the will of Allah. Someone may think that the mention of Allah's will here means that the pleasure of Paradise may end or change. To the contrary, it has been decreed that this pleasure will truly be forever and will never end. Likewise, Allah has clarified here that the eternal torment of the people of the Fire in Hell also is due to His will. He explains that He punishes them due to His justness and wisdom. 

(a gift without an end.) 

It has been recorded in the Two Sahihs that the Messenger of Allah said, (Death will be brought in the form of a handsome ram (on the Day of Judgement) and it will be slaughtered between Paradise and the Hellfire. Then, it will be said, "O people of Paradise! Eternity and no death! O people of Hellfire! Eternity and no death!'') 

 In the Sahih it is recorded that the Messenger of Allah said, (It will be said, `O people of Paradise, verily you will live and you will never die. You will remain young and you will never grow old. You will remain healthy and you will never become ill. You will be happy and you will never grieve.)

Associating Partners with Allah is no doubt Misguidance

(109) So be not in doubt (O Muhammad SAW) as to what these (pagans and polytheists) men worship. They worship nothing but what their fathers worshipped before (them). And verily, We shall repay them in full their portion without diminution.

Allah, the Exalted, says,

(So be not in doubt as to what these people worship.) This refers to the polytheists. Verily, what they are doing is falsehood, ignorance and misguidance. Verily, they are only worshipping what their fathers worshipped before. This means that they have no support for their Shirk. They are only mimicking their fathers in ignorance. Therefore, Allah will give them due recompense for that and He will punish them with a punishment the likes of which none can give besides Him. If they did any good deeds, then Allah will reward them for those good works in this life, before the life of the Hereafter. 

(And verily, We shall repay them in full their portion without diminution.) `Abdur-Rahman bin Zayd bin Aslam said, "We will pay them in full their portion of punishment without diminution.'' Then, Allah mentions that He gave Musa the Book, but the people differed concerning it. Some believed in it and some disbelieved in it. Therefore, you, Muhammad, have an example in the Prophets who came before you. So do not grieve or be upset by their denial of you.

(110) Indeed, We gave the Book to Musa (Moses), but differences arose therein, and had it not been for a Word that had gone forth before from your Lord, the case would have been judged between them, and indeed they are in grave doubt concerning it (this Quran).

(and had it not been for a Word ﴿Kalimah﴾ that had gone forth before from your Lord, the case would have been judged between them,) Ibn Jarir said, "If it were not that the punishment had already been delayed until an appointed time, then Allah would have decided the matter between you now. The word Kalimah carries the meaning that Allah will not punish anyone until the proof has been established against him and a Messenger has been sent to him.'

(And had it not been for a Word that went forth before from your Lord, and a term determined, (their punishment) must necessarily have come (in this world). So bear patiently what they say.)﴿20:129-130﴾ 

Then, Allah informs that He will gather the early generations and the later generations from all of the nations. He will then reward them based upon their deeds. If they did good deeds, their reward will be good, and if they did evil deeds, their reward will be bad. 

(111) And verily, to each of them your Lord will repay their works in full. Surely, He is All-Aware of what they do.

(And verily, to each of them your Lord will repay their works in full. Surely, He is All-Aware of what they do.) This means that He is All-Knower of all of their deeds. This includes their honorable deeds and their despicable deeds, their small deeds and their great deeds. 

Surah Hud Notes (96-101)

( Source: Ibn Kathir )

The Story of Musa and Fir`awn

(96) And indeed We sent Musa (Moses) with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and a manifest authority;

(97) To Fir'aun (Pharaoh) and his chiefs, but they followed the command of Fir'aun (Pharaoh), and the command of Fir'aun (Pharaoh) was no right guide.

In these verses Allah informs of His sending Musa with His signs and clear proofs to Fir'awn, the king of the Coptic people, and his chiefs.

(but they followed the command of Fir`awn.) This means that they followed his path, way and methodology in transgression.

(and the command of Fir`awn was no right guide.) This means there was no right guidance in it. It was only ignorance, misguidance, disbelief and stubbornness. Just as they followed him in this life and he was their leader and chief, likewise he will lead them to the Hellfire on the Day of Resurrection. He will lead them directly to it and they will drink from springs of destruction. Fir`awn will have a great share in that awful punishment.

(98) He will go ahead of his people on the Day of Resurrection, and will lead them into the Fire, and evil indeed is the place to which they are led.

(He will go ahead of his people on the Day of Resurrection, and will lead them into the Fire, and evil indeed is the place to which they are led.) This will be the condition of those who were followed. They will have a great share of the punishment on the Day of Resurrection. 

(99) They were pursued by a curse in this (deceiving life of this world) and (so they will be pursued by a curse) on the Day of Resurrection. How bad is the curse (in this world) pursued by another curse (in the Hereafter).

(They were pursued by a curse in this (deceiving life of this world) and (so they will be pursued by a curse) on the Day of Resurrection. ) meaning, `We have made them to be followed by something more than the punishment of the Fire and that is their being cursed in this life.'

(and on the Day of Resurrection, evil is the gift granted.) Mujahid said, "Another curse will be added to them on the Day of Resurrection, so these are two curses.'' `Ali bin Abi Talhah said that Ibn `Abbas said,

(evil indeed is the gift granted.) "The curse of this life and the Hereafter.

The Lesson taken from the Destroyed Towns

(100) These are some of the news of the (population of) towns which We relate unto you (O Muhammad SAW); of them, some are standing, and some have been (already) reaped.

When Allah mentioned the story of the Prophets and what happened with them and their nations -- how He destroyed the disbelievers and saved the believers -- He goes on to say,

(That is some of the news of the (population of ) towns) meaning, news of them

(which We relate unto you; of them, some are (still) standing,) This means still remaining.

(and some have been (already) reaped.) This means totally destroyed.

(101) We wronged them not, but they wronged themselves. So their aliha (gods), other than Allah, whom they invoked, profited them naught when there came the Command of your Lord, nor did they add aught (to their lot) but destruction.

(We wronged them not,) This means, "When We destroyed them.''

(but they wronged themselves.) their rejecting their Messengers and disbelieving in them.

(So their gods, profited them ﴿not﴾...) This is referring to their idols that they used to worship and invoke.

(other than Allah naught) the idols did not benefit them, nor did they save them when Allah's com- mand came for their destruction.

(nor did they add aught to them but destruction.) Mujahid, Qatadah and others said, "This means loss. Because the reason for their destruction and their ruin was that they followed those false gods. Therefore, they were losers in this life and the Hereafter.''

Surah Hud Notes (91-95)

( Source: Ibn Kathir )

The Response of Shu`ayb's People

(91) They said: "O Shu'aib! We do not understand much of what you say, and we see you a weak (man, it is said that he was a blind man) among us. Were it not for your family, we should certainly have stoned you and you are not powerful against us."

They said,

(O Shu`ayb! We do not understand) This means that we do not comprehend.

(much) `most of what you say'. Ath-Thawri said, "He (Shu`ayb) was called the orator of the Prophets.'' As-Suddi said,

(and we see you weak among us.) "They meant, `You are only one person.''' Abu Rawq said, "They meant, `You are despised, because your tribe is not upon your religion.'''

(Were it not for your family, you would have been stoned,) This means, your people. Were it not for their powerful position over the people of Madyan, they would have stoned him to death. Some said that this means with rocks. It has also been said that this means that they would have cursed and insulted him verbally.

(and you are not powerful against us.) This means, "You have no position of power over us.''

(92) He said: "O my people! Is then my family of more weight with you than Allah? And you have cast Him away behind your backs. Verily, my Lord is surrounding all that you do.

(He said: "O my people! Is then my family of more weight with you than Allah'')( He says: You would leave me alone out of respect for my people but not out of respect for the greatness of the Lord, the Most Blessed and Exalted Does not your awe of Allah prevent you from harming His Prophet Indeed you have placed the fear of Allah,

(behind your backs.) This means that you have thrown it behind you. You do not obey it, nor do you respect it.

(Verily, my Lord is surrounding all that you do.) This means that He knows all of your actions and He will reward you according to them.

Shu`ayb's threatening of His People When the Prophet of Allah, Shu`ayb, despaired of their response

(93) "And O my people! Act according to your ability and way, and I am acting (on my way). You will come to know who it is on whom descends the torment that will cover him with ignominy, and who is a liar! And watch you! Verily, I too am watching with you."

(Act according to your ability,) This means, "Act according to your current ways.'' This is actually a severe threat.

(I am acting.) according to my way.

(You will come to know who it is on whom descends the torment that will cover him with ignominy, and who is a liar!) meaning, between me and you.

(And watch you!) This means to wait.

(94) And when Our Commandment came, We saved Shu'aib and those who believed with him by a Mercy from Us. And As-Saihah (torment - awful cry, etc.) seized the wrong-doers, and they lay (dead) prostrate in their homes.

(And when Our commandment came, We saved Shu`ayb and those who believed with him by a mercy from Us. And As-Sayhah (awful cry) seized the wrongdoers, and they lay (Jathimin) in their homes.) His saying Jathimin means extinct and lifeless without any movement. Here Allah mentions that a loud cry (Sayhah) came to them.

In Surat Al-A`raf He says a severe quake (Rajfah) came to them. 

In Surat Ash-Shu`ara', He said it was a torment of a cloudy day. They were one nation upon which all of these punishments were gathered on the day of their destruction. In each context, Allah only mentioned that which was suitable.

In Surat Al-A`raf when they said, We shall certainly drive you out, O Shu`ayb, and those who have believed with you from our town.)﴿7:88﴾ In this verse it was suitable to mention a tremor, or quake (Rajfah). The earth in which they practiced their wrongdoing and they wanted to expel their Prophet from it, shook them. Here, due to their disrespectful manners in speaking to their Prophet, Allah mentioned the awful cry (Sayhah) which overcame them and killed them. 

(95) As if they had never lived there! So away with Madyan (Midian)! As away with Thamud! (All these nations were destroyed).

(As if they had never lived there!) This means it was as if they had not lived in their homes before that.

(So away with Madyan as just as Thamud went away!) They (Thamud) were their neighbors and they did not live far from the homes of the people of Madyan. They were similar in their disbelief and their highway robbery. They were also both Arabs.

Surah Hud Notes (87-90)

( Source: Ibn Kathir )

The Response of Shu`ayb's People

 (87) They said: "O Shu'aib! Does your Salat (prayer) (i.e. the prayers which you offer has spoiled your mind, so you) command that we leave off what our fathers used to worship, or that we leave off doing what we like with our property? Verily, you are the forbearer, right-minded!" (They said this sarcastically).

They said to Shu`ayb, in mockery,

(Does your Salah) Al-A`mash said, "This means your reading.''

(command you that we give up what our fathers used to worship,) meaning the idols and statues.

(or that we give up doing what we like with our property) This means, "Should we abandon our practice of lightening the scales because of your statement This is our wealth and we will do with it as we please.'

(or that we give up doing what we like with our property) "They were speaking in reference to the paying of Zakah (charity). 

(Verily, you are the forbearer right-minded!) Ibn `Abbas, Maymun bin Mihran, Ibn Jurayj, Ibn Aslam, and Ibn Jarir all said, "These enemies of Allah were only saying this in mockery. May Allah disfigure them and curse them from ever receiving His mercy. And verily, He did so.''

Shu`ayb's Refutation of His People

(88) He said: "O my people! Tell me, if I have a clear evidence from my Lord, and He has given me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned money). I wish not, in contradiction to you, to do that which I forbid you. I only desire reform so far as I am able, to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent.

He said to them: Do you see O my people, that if I

(have a clear evidence from my Lord) meaning, upon clear guidance in that which I am calling to.

(and He has given me a good sustenance from Himself.) It has been said that he meant the prophethood. It has also been said that he meant the lawful provisions. It seems that the verse carries both meanings. 

(I wish not, in contradiction to you, to do that which I forbid you.) meaning, `do not forbid you from something and at the same time I contradict my prohibitions in secret behind your backs, doing what I have forbidden.'

(I wish not, in contradiction to you, to do that which I forbid you.) "He is saying, `I do not forbid you all from something while I do it myself.'''

(I only desire reform to the best of my power.) This means, "In that which I command and forbid you, I only want to correct your affair as much as I am able.''

(And my guidance cannot come) This means, "In whatever I intend that agrees with the truth.''

(except from Allah, in Him I put my trust) This means in all of my affairs.

(and unto Him I repent.) meaning; "I return.''

(89) "And O my people! Let not my Shiqaq cause you to suffer the fate similar to that of the people of Nuh (Noah) or of Hud or of Salih (Saleh), and the people of Lout (Lot) are not far off from you!

(And O my people! Let not my Shiqaq cause you) This means, "Do not let your hatred and enmity of me cause you to persist in your corruption and disbelief. If you continue this way, you will suffer the same vengeance and torment that overcame Nuh's people, Hud's people, Salih's people and Lut's people.'' 

(And O my people! Let not my Shiqaq cause you) "He is saying, `Do not be influenced by your differing with me.''' As-Suddi said, "This means your enmity of me should not lead you to continue in misguidance and disbelief, or else you will be afflicted by what afflicted them.'' 

(and the people of Lut are not far off from you!) It has been said that this refers to the period of time. Qatadah said, "This means that they were only destroyed before you yesterday.'' It has also been said that it refers to place. Actually, the verse carries both meanings.

(90) "And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving."

(And ask forgiveness of your Lord) from the previous sins.

(and turn unto Him in repentance.) In whatever evil actions you may encounter in the future. 

(Verily, my Lord is Most Merciful, Most Loving.) to those who repent.