Tarikh (al-Tabari) 98
The story of Hud (peace be upon him)
ذَكَرَ اللَّهُ تَعَالَى خَبَرَ إِهْلَاكِهِمْ فِي غَيْرِ مَا آيَةٍ، كَقَوْلِهِ: فَأَنْجَيْنَاهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِنَّا وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَمَا كَانُوا مُؤْمِنِينَ. وَكَقَوْلِهِ: وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَنَجَّيْنَاهُمْ مِنْ عَذَابٍ غَلِيظٍ وَتِلْكَ عَادٌ جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ وَأُتْبِعُوا فِي هَذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ أَلَا بُعْدًا لِعَادٍ قَوْمِ هُودٍ. وَكَقَوْلِهِ: فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ. وَقَالَ تَعَالَى: فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ. تفصيل هلاك قوم هود وَأَمَّا تَفْصِيلُ إِهْلَاكِهِمْ ; فَلَمَّا قَالَ تَعَالَى: فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ. كَانَ هَذَا أَوَّلَ مَا ابْتَدَأَهُمُ الْعَذَابُ أَنَّهُمْ كَانُوا مُمْحِلِينَ مُسْنِتِينَ فَطَلَبُوا السُّقْيَا، فَرَأَوْا عَارِضًا فِي السَّمَاءِ وَظَنُّوهُ سُقْيَا رَحْمَةٍ فَإِذَا هُوَ سُقْيَا عَذَابٍ، وَلِهَذَا قَالَ تَعَالَى: بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ. أَيْ ; مِنْ وُقُوعِ الْعَذَابِ. وَهُوَ قَوْلُهُمْ: فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ. وَمِثْلُهَا فِي الْأَعْرَافِ. وَقَدْ ذَكَرَ الْمُفَسِّرُونَ وَغَيْرُهُمْ هَاهُنَا الْخَبَرَ. الَّذِي ذَكَرَهُ الْإِمَامُ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ قَالَ: فَلَمَّا أَبَوْا إِلَّا الْكُفْرَ بِاللَّهِ عَزَّ وَجَلَّ أُمْسِكَ عَنْهُمُ الْمَطَرُ ثَلَاثَ سِنِينَ حَتَّى جَهَدَهُمْ ذَلِكَ. قَالَ: وَكَانَ النَّاسُ إِذَا جَهَدَهُمْ أَمْرٌ فِي ذَلِكَ الزَّمَانِ فَطَلَبُوا مِنَ اللَّهِ الْفَرَجَ مِنْهُ إِنَّمَا يَطْلُبُونَهُ بِحَرَمِهِ وَمَكَانِ بَيْتِهِ. وَكَانَ مَعْرُوفًا عِنْدَ أَهْلِ ذَلِكَ الزَّمَانِ، وَبِهِ الْعَمَالِيقُ مُقِيمُونَ وَهُمْ مِنْ سُلَالَةِ عِمْلِيقَ بْنِ لَاوَذَ بْنِ سَامِ بْنِ نُوحٍ، وَكَانَ سَيِّدُهُمْ إِذْ ذَاكَ رَجُلًا يُقَالُ لَهُ مُعَاوِيَةُ بْنُ بَكْرٍ، وَكَانَتْ أُمُّهُ مِنْ قَوْمِ عَادٍ، وَاسْمُهَا: جَلْهَدَةُ ابْنَةُ الْخَيْبَرِيِّ. قَالَ: فَبَعَثَ عَادٌ وَفْدًا قَرِيبًا مِنْ سَبْعِينَ رَجُلًا لِيَسْتَقُوا لَهُمْ عِنْدَ الْحَرَمِ، فَمَرُّوا بِمُعَاوِيَةَ بْنِ بَكْرٍ بِظَاهِرِ مَكَّةَ فَنَزَلُوا عَلَيْهِ فَأَقَامُوا عِنْدَهُ شَهْرًا يَشْرَبُونَ الْخَمْرَ تُغَنِّيهِمُ الْجَرَدَاتَانِ قَيْنَتَانِ لِمُعَاوِيَةَ وَكَانُوا قَدْ وَصَلُوا إِلَيْهِ فِي شَهْرٍ، فَلَمَّا طَالَ مُقَامُهُمْ عِنْدَهُ، وَأَخَذَتْهُ شَفَقَةٌ عَلَى قَوْمِهِ، وَاسْتَحْيَا مِنْهُمْ أَنْ يَأْمُرَهُمْ بِالِانْصِرَافِ، عَمِلَ شِعْرًا يُعَرِّضُ لَهُمْ بِالِانْصِرَافِ، وَأَمَرَ الْقَيْنَتَيْنِ أَنْ تُغَنِّيَهُمْ بِهِ، فَقَالَ: أَلَّا يَا قَيْلُ وَيْحَكَ قُمْ فَهَيْنِمْ لَعَلَّ اَللَّهَ يُصْبِحُنَا غَمَامًا فَيَسْقِي أَرْضَ عَادٍ إِنَّ عَادًا قَدَ أمْسَوْا لَا يُبِينُونَ اَلْكَلَامَا مِنَ الْعَطَشِ اَلشَّدِيدِ فَلَيْسَ نَرْجُو بِهِ اَلشَّيْخَ اَلْكَبِيرَ وَلَا اَلْغُلَامَا وَقَدْ كَانَتْ نِسَاؤُهُمْ بِخَيْرٍ فَقَدْ أَمْسَتْ نِسَاؤُهُمْ عِيَامًا وَإِنَّ اَلْوَحْشَ يَأْتِيهِمْ جِهَارًا وَلَا يَخْشَى لِعَادِيٍّ سِهَامًا وَأَنْتُمْ هَاهُنَا فِيمَا اِشْتَهَيْتُمْ نَهَارَكُمْ وَلَيْلَكُمُ اِلتَّمَامَا فَقُبِّحَ وَفْدُكُمْ مِنْ وَفْدِ قَوْمٍ وَلَا لُقُّوا اَلتَّحِيَّةَ وَالسَّلَامَا قَالَ: فَعِنْدَ ذَلِكَ تَنَبَّهَ الْقَوْمُ لِمَا جَاءُوا لَهُ، فَنَهَضُوا إِلَى الْحَرَمِ وَدَعَوْا لِقَوْمِهِمْ فَدَعَا دَاعِيهِمْ، وَهُوَ قَيْلُ بْنُ عِتْرٍ فَأَنْشَأَ اللَّهُ سَحَّابَاتٍ ثَلَاثًا ; بَيْضَاءَ، وَحَمْرَاءَ، وَسَوْدَاءَ. ثُمَّ نَادَاهُ مُنَادٍ مِنَ السَّمَاءِ: اخْتَرْ لِنَفْسِكَ وَلِقَوْمِكَ مِنْ هَذَا السَّحَابِ. فَقَالَ: اخْتَرْتُ السَّحَابَةَ السَّوْدَاءَ فَإِنَّهَا أَكْثَرُ السَّحَابِ مَاءً. فَنَادَاهُ مُنَادٍ: اخْتَرْتَ رَمَادًا رِمْدَدًا لَا تُبْقِي مِنْ عَادٍ أَحَدًا لَا وَالِدًا تَتْرُكُ وَلَا وَلَدًا، إِلَّا جَعَلَتْهُ هَمِدَا، إِلَّا بَنِي اللَّوْذِيَّةِ الْمُهْدَا. قَالَ: وَهُوَ بَطْنٌ مِنْ عَادٍ كَانُوا مُقِيمِينَ بِمَكَّةَ فَلَمْ يُصِبْهُمْ مَا أَصَابَ قَوْمَهُمْ. قَالَ: وَمَنْ بَقِيَ مِنْ أَنْسَابِهِمْ وَأَعْقَابِهِمْ هُمْ عَادٌ الْآخِرَةُ. قَالَ: وَسَاقَ اللَّهُ السَّحَابَةَ السَّوْدَاءَ الَّتِي اخْتَارَهَا. قَيْلُ بْنُ عِتْرٍ بِمَا فِيهَا مِنَ النِّقْمَةِ إِلَى عَادٍ حَتَّى تَخَرَّجَ عَلَيْهِمْ مِنْ وَادٍ يُقَالُ لَهُ: الْمُغِيثُ، فَلَمَّا رَأَوْهَا اسْتَبْشَرُوا، وَقَالُوا: هَذَا عَارِضٌ مُمْطِرُنَا. فَيَقُولُ تَعَالَى: بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا. أَيْ ; كُلَّ شَيْءٍ أُمِرَتْ بِهِ فَكَانَ أَوَّلُ مَنْ أَبْصَرَ مَا فِيهَا وَعَرَفَ أَنَّهَا رِيحٌ فِيمَا يَذْكُرُونَ امْرَأَةً مِنْ عَادٍ يُقَالُ لَهَا: مَهْدٌ، فَلَمَّا تَبَيَّنَتْ مَا فِيهَا صَاحَتْ، ثُمَّ صَعِقَتْ، فَلَمَّا أَفَاقَتْ قَالُوا: مَا رَأَيْتِ يَا مَهْدُ ؟ قَالَتْ: رَأَيْتُ رِيحًا فِيهَا كَشُهُبِ النَّارِ، أَمَامَهَا رِجَالٌ يَقُودُونَهَا. فَلَمَّا خَرَجَتِ الرِّيحُ مِنَ الْوَادِي قَالَ سَبْعَةُ رَهْطٍ مِنْهُمْ، أَحَدُهُمُ الْخَلَجَانُ: تَعَالَوْا حَتَّى نَقُومَ عَلَى شَفِيرِ الْوَادِي فَنَرُدَّهَا. فَجَعَلَتِ الرِّيحُ تَدْخُلُ تَحْتَ الْوَاحِدِ مِنْهُمْ فَتَحْمِلُهُ فَتَدُقُّ عُنُقَهُ، وَبَقِيَ الْخَلَجَانُ فَمَالَ إِلَى الْجَبَلِ وَقَالَ: لَمْ يَبْقَ إِلَّا الْخَلَجَانُ نَفْسُهُ يَا لَكَ مِنْ يَوْمٍ دَهَانِي أَمْسُهُ بِثَابِتِ الْوَطْءِ شَدِيدٍ وَطْسُهُ لَوْ لَمْ يَجِئْنِي جِئْتُهُ أَجُسُّهُ فَقَالَ لَهُ هُودٌ: أَسْلِمْ تَسْلَمْ. فَقَالَ: وَمَا لِي ؟ قَالَ: الْجَنَّةُ. فَقَالَ: فَمَا هَؤُلَاءِ الَّذِينَ فِي السَّحَابِ كَأَنَّهُمُ الْبُخْتُ ؟ قَالَ: الْمَلَائِكَةُ. قَالَ: أَيُعِيذُنِي رَبُّكَ مِنْهُمْ إِنْ أَسْلَمْتُ ؟ قَالَ: هَلْ رَأَيْتَ مَلِكًا يُعِيذُ مَنْ جَنَّدَهُ ؟ قَالَ: لَوْ فَعَلَ مَا رَضِيتُ. ثُمَّ جَاءَتِ الرِّيحُ وَأَلْحَقَتْهُ بِأَصْحَابِهِ استمرار الريح سبع ليال وثمانية أيام متواصلة فَسَخَّرَهَا اللَّهُ عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا. وَالْحُسُومُ: الدَّائِمَةُ. فَلَمْ تَدَعْ مِنْ عَادٍ أَحَدًا إِلَّا هَلَكَ. قَالَ: وَاعْتَزَلَ هُودٌ عَلَيْهِ السَّلَامُ فِيمَا ذُكِرَ لِي فِي حَظِيرَةٍ هُوَ وَمَنْ مَعَهُ مِنَ الْمُؤْمِنِينَ، مَا يُصِيبُهُمْ إِلَّا مَا يَلِينُ عَلَيْهِمُ الْجُلُودُ، وَتَلْتَذُّ الْأَنْفُسُ، وَإِنَّهَا لِتَمُرُّ عَلَى عَادٍ بِالظَّعْنِ فِيمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ وَتَدْمَغُهُمْ بِالْحِجَارَةِ، وَذَكَرَ تَمَامَ الْقِصَّةِ. وَقَدْ رَوَى الْإِمَامُ أَحْمَدُ بسنده عن ابْنُ يَزِيدَ الْبَكْرِيُّ. قَالَ: خَرَجْتُ أَشْكُو الْعَلَاءَ بْنَ الْحَضْرَمِيِّ رَسُولَ اللَّهِ ﷺ فَمَرَرْتُ بِالرَّبَذَةِ فَإِذَا عَجُوزٌ مِنْ بَنِي تَمِيمٍ مُنْقَطِعٌ بِهَا، فَقَالَتْ لِي: يَا عَبْدَ اللَّهِ إِنَّ لِي إِلَى رَسُولِ اللَّهِ ﷺ حَاجَةً، فَهَلْ أَنْتَ مُبَلِّغِي إِلَيْهِ ؟ قَالَ: فَحَمَلْتُهَا فَأَتَيْتُ الْمَدِينَةَ فَإِذَا الْمَسْجِدُ غَاصٌّ بِأَهْلِهِ، وَإِذَا رَايَةٌ سَوْدَاءُ تَخْفِقُ، وَبِلَالٌ مُتَقَلِّدٌ السَّيْفَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ، فَقُلْتُ: مَا شَأْنُ النَّاسِ قَالُوا: يُرِيدُ أَنْ يَبْعَثَ عَمْرَو بْنَ الْعَاصِ وَجْهًا، قَالَ: فَجَلَسْتُ، قَالَ: فَدَخَلَ مَنْزِلَهُ أَوْ قَالَ: رَحْلَهُ، فَاسْتَأْذَنْتُ عَلَيْهِ، فَأَذِنَ لِي، فَدَخَلْتُ فَسَلَّمْتُ، فَقَالَ: هَلْ كَانَ بَيْنَكُمْ وَبَيْنَ بَنِي تَمِيمٍ شَيْءٌ. فَقُلْتُ: نَعَمْ. قَالَ: وَكَانَتْ لَنَا الدَّبْرَةُ عَلَيْهِمْ، وَمَرَرْتُ بِعَجُوزٍ مِنْ بَنِي تَمِيمٍ مُنْقَطِعٍ بِهَا، فَسَأَلَتْنِي أَنْ أَحْمِلَهَا إِلَيْكَ، وَهَا هِيَ بِالْبَابِ، فَأَذِنَ لَهَا فَدَخَلَتْ، فَقُلْتُ: يَا رَسُولَ اللَّهِ إِنْ رَأَيْتَ أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَ بَنِي تَمِيمٍ حَاجِزًا فَاجْعَلِ الدَّهْنَاءَ، فَحَمِيَتِ الْعَجُوزُ وَاسْتَوْفَزَتْ، وَقَالَتْ: يَا رَسُولَ اللَّهِ فَإِلَى أَيْنَ تَضْطَرُّ مُضَرَكَ ؟ قَالَ: قُلْتُ: إِنَّ مِثْلِي مَا قَالَ الْأَوَّلُ: مِعْزًى حَمَلَتْ حَتْفَهَا. حَمَلْتُ هَذِهِ وَلَا أَشْعُرُ أَنَّهَا كَانَتْ لِي خَصْمًا، أَعُوذُ بِاللَّهِ وَرَسُولِهِ أَنْ أَكُونَ كَوَافِدِ عَادٍ، قَالَ: هِيهِ وَمَا وَافِدُ عَادٍ ؟ وَهُوَ أَعْلَمُ بِالْحَدِيثِ مِنْهُ، وَلَكِنْ يَسْتَطْعِمُهُ، قُلْتُ: إِنَّ عَادًا قَحَطُوا، فَبَعَثُوا وَفْدًا لَهُمْ يُقَالُ لَهُ: قَيْلٌ فَمَرَّ بِمُعَاوِيَةَ بْنِ بَكْرٍ فَأَقَامَ عِنْدَهُ شَهْرًا يَسْقِيهِ الْخَمْرَ، وَتُغَنِّيهِ جَارِيَتَانِ يُقَالُ لَهُمَا: الْجَرَادَتَانِ، فَلَمَّا مَضَى الشَّهْرُ خَرَجَ إِلَى جِبَالِ تِهَامَةَ، فَقَالَ: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي لَمْ أَجِئْ إِلَى مَرِيضٍ فَأُدَاوِيَهُ، وَلَا إِلَى أَسِيرٍ فَأُفَادِيَهُ، اللَّهُمَّ اسْقِ عَادًا مَا كُنْتَ تَسْقِيهِ، فَمَرَّتْ بِهِ سَحَابَاتٌ سُودٌ، فَنُودِيَ مِنْهَا: اخْتَرْ. فَأَوْمَأَ إِلَى سَحَابَةٍ مِنْهَا سَوْدَاءَ. فَنُودِيَ مِنْهَا: خُذْهَا رَمَادًا رِمْدَدًا لَا تُبْقِي مِنْ عَادٍ أَحَدًا. قَالَ: فَمَا بَلَغَنِي أَنَّهُ بَعَثَ عَلَيْهِمْ مِنَ الرِّيحِ إِلَّا كَقَدْرِ مَا يَجْرِي فِي خَاتَمِي هَذَا مِنَ الرِّيحِ حَتَّى هَلَكُوا. قَالَ أَبُو وَائِلٍ: وَصَدَقَ وَكَانَتِ الْمَرْأَةُ وَالرَّجُلُ إِذَا بَعَثُوا وَفْدًا لَهُمْ، قَالُوا: لَا تَكُنْ كَوَافِدِ عَادٍ. وَقَدْ يَكُونُ هَذَا السِّيَاقُ لِإِهْلَاكِ عَادٍ الْآخِرَةِ فَإِنَّ فِيمَا ذَكَرَهُ ابْنُ إِسْحَاقَ، وَغَيْرُهُ ذِكْرًا لِمَكَّةَ، وَلَمْ تُبْنَ إِلَّا بَعْدَ إِبْرَاهِيمَ الْخَلِيلِ حِينَ أَسْكَنَ فِيهَا هَاجَرَ وَابْنَهُ إِسْمَاعِيلَ، فَنَزَلَتْ جُرْهُمٌ عِنْدَهُمْ، وَعَادٌ الْأُولَى قَبْلَ الْخَلِيلِ، وَفِيهِ ذِكْرُ مُعَاوِيَةَ بْنِ بَكْرٍ وَشِعْرُهُ، وَهُوَ مِنَ الشِّعْرِ الْمُتَأَخِّرِ عَنْ زَمَانِ عَادٍ الْأُولَى لَا يُشْبِهُ كَلَامَ الْمُتَقَدِّمِينَ. وَفِيهِ أَنَّ فِي تِلْكَ السَّحَابَةِ شَرَرُ نَارٍ، وَعَادٌ الْأَوْلَى إِنَّمَا أُهْلِكُوا بِرِيحٍ صَرْصَرٍ. وَقَدْ قَالَ ابْنُ مَسْعُودٍ، وَابْنُ عَبَّاسٍ، وَغَيْرُ وَاحِدٍ مِنْ أَئِمَّةِ التَّابِعِينَ: هِيَ الْبَارِدَةُ، وَالْعَاتِيَةُ الشَّدِيدَةُ الْهُبُوبِ سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا [ الْحَاقَّةِ: 7 ]. أَيْ ; كَوَامِلَ مُتَتَابِعَاتٍ. قِيلَ: كَانَ أَوَّلَهَا الْجُمُعَةُ. وَقِيلَ: الْأَرْبِعَاءُ. فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ [ الْحَاقَّةِ: 7 ]. شَبَّهَهُمْ بِأَعْجَازِ النَّخْلِ الَّتِي لَا رُءُوسَ لَهَا، وَذَلِكَ لِأَنَّ الرِّيحَ كَانَتْ تَجِيءُ إِلَى أَحَدِهِمْ فَتَحْمِلُهُ فَتَرْفَعُهُ فِي الْهَوَاءِ، ثُمَّ تُنَكِّسُهُ عَلَى أُمِّ رَأْسِهِ فَتَشْدَخُهُ، فَيَبْقَى جُثَّةً بِلَا رَأْسٍ، كَمَا قَالَ: إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ [ الْقَمَرِ: 19 ]. أَيْ ; فِي يَوْمِ نَحْسٍ عَلَيْهِمْ، مُسْتَمِرٌّ عَذَابُهُ عَلَيْهِمْ، تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ [ الْقَمَرِ: 20 ]. وَمَنْ قَالَ: إِنَّ الْيَوْمَ النَّحْسَ الْمُسْتَمِرَّ هُوَ يَوْمُ الْأَرْبِعَاءِ. وَتَشَاءَمَ بِهِ لِهَذَا الْفَهْمِ فَقَدْ أَخْطَأَ وَخَالَفَ الْقُرْآنَ، فَإِنَّهُ قَالَ فِي الْآيَةِ الْأُخْرَى: فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ [ فُصِّلَتْ: 16 ]. وَمَعْلُومٌ أَنَّهَا ثَمَانِيَةُ أَيَّامٍ مُتَتَابِعَاتٍ، فَلَوْ كَانَتْ نَحِسَاتٍ فِي أَنْفُسِهَا لَكَانَتْ جَمِيعُ الْأَيَّامِ السَّبْعَةِ الْمُنْدَرِجَةِ فِيهَا مَشْئُومَةً. وَهَذَا لَا يَقُولُهُ أَحَدٌ، وَإِنَّمَا الْمُرَادُ فِي أَيَّامٍ نَحِسَاتٍ أَيْ ; عَلَيْهِمْ. وَقَالَ تَعَالَى وَفِي عَادٍ: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ [ الذَّارِيَاتِ: 41 ]. أَيِ الَّتِي لَا تُنْتِجُ خَيْرًا فَإِنَّ الرِّيحَ الْمُفْرَدَةَ لَا تَنْثُرُ سَحَابًا وَلَا تُلَقِّحُ شَجَرًا، بَلْ هِيَ عَقِيمٌ لَا نَتِيجَةَ خَيْرٍ لَهَا، وَلِهَذَا قَالَ: مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ [ الذَّارِيَاتِ: 42 ]. أَيْ ; كَالشَّيْءِ الْبَالِي الْفَانِي الَّذِي لَا يُنْتَفَعُ بِهِ بِالْكُلِّيَّةِ. وَقَدْ ثَبَتَ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ شُعْبَةَ، عَنِ الْحَكَمِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ. وَأَمَّا قَوْلُهُ تَعَالَى: وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ [ الْأَحْقَافِ: 21 ]. فَالظَّاهِرُ أَنَّ عَادًا هَذِهِ هِيَ عَادٌ الْأُولَى فَإِنَّ سِيَاقَهَا شَبِيهٌ بِسِيَاقِ قَوْمِ هُودٍ، وَهُمُ الْأُولَى. وَيُحْتَمَلُ أَنْ يَكُونَ الْمَذْكُورُونَ فِي هَذِهِ الْقِصَّةِ هُمْ عَادٌ الثَّانِيَةُ. وَأَمَّا قَوْلُهُ: فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا [ الْأَحْقَافِ: 24 ]. فَإِنَّ عَادًا لَمَّا رَأَوْا هَذَا الْعَارِضَ، وَهُوَ النَّاشِئُ فِي الْجَوِّ كَالسَّحَابِ، ظَنُّوهُ سَحَابَ مَطَرٍ فَإِذَا هُوَ سَحَابُ عَذَابٍ، اعْتَقَدُوهُ رَحْمَةً فَإِذَا هُوَ نِقْمَةٌ، رَجَوْا فِيهِ الْخَيْرَ فَنَالُوا مِنْهُ غَايَةَ الشَّرِّ. قَالَ اللَّهُ تَعَالَى: بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ [ الْأَحْقَافِ: 24 ]. أَيْ ; مِنَ الْعَذَابِ، ثُمَّ فَسَّرَهُ بِقَوْلِهِ: رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ. [ الْأَحْقَافِ: 24 ]. يُحْتَمَلُ أَنَّ ذَلِكَ الْعَذَابَ هُوَ مَا أَصَابَهُمْ مِنَ الرِّيحِ الصَّرْصَرِ الْعَاتِيَةِ الْبَارِدَةِ الشَّدِيدَةِ الْهُبُوبِ الَّتِي اسْتَمَرَّتْ عَلَيْهِمْ سَبْعُ لَيَالٍ بِأَيَّامِهَا الثَّمَانِيَةِ، فَلَمْ تُبْقِ مِنْهُمْ أَحَدًا، بَلْ تَتَبَّعَتْهُمْ حَتَّى كَانَتْ تَدْخُلُ عَلَيْهِمْ كُهُوفَ الْجِبَالِ وَالْغِيرَانِ فَتَلُفُّهُمْ وَتُخْرِجُهُمْ وَتُهْلِكُهُمْ، وَتُدَمِّرُ عَلَيْهِمُ الْبُيُوتَ الْمُحْكَمَةَ، وَالْقُصُورَ الْمُشَيَّدَةَ فَكَمَا مُنُوا بِقُوَّتِهِمْ وَشِدَّتِهِمْ، وَقَالُوا: مَنْ أَشَدُّ مِنَّا قُوَّةً ؟ سَلَّطَ اللَّهُ الَّذِي هُوَ أَشَدُّ مِنْهُمْ قُوَّةً عَلَيْهِمْ مَا هُوَ أَشَدُّ مِنْهُمْ قُوَّةً، وَأَقْدَرُ عَلَيْهِمْ، وَهُوَ الرِّيحُ الْعَقِيمُ. وَيُحْتَمَلُ أَنَّ هَذِهِ الرِّيحَ أَثَارَتْ فِي آخِرِ الْأَمْرِ سَحَابَةً ظَنَّ مَنْ بَقِيَ مِنْهُمْ أَنَّهَا سَحَابَةٌ فِيهَا رَحْمَةٌ بِهِمْ، وَغِيَاثٌ لِمَنْ بَقِيَ مِنْهُمْ فَأَرْسَلَهَا اللَّهُ عَلَيْهِمْ شَرَرًا وَنَارًا، كَمَا ذَكَرَهُ غَيْرُ وَاحِدٍ. وَيَكُونُ هَذَا كَمَا أَصَابَ أَصْحَابَ الظُّلَّةِ مِنْ أَهْلِ مَدْيَنَ، وَجَمَعَ لَهُمْ بَيْنَ الرِّيحِ الْبَارِدَةِ، وَعَذَابِ النَّارِ، وَهُوَ أَشَدُّ مَا يَكُونُ مِنَ الْعَذَابِ بِالْأَشْيَاءِ الْمُخْتَلِفَةِ الْمُتَضَادَّةِ مَعَ الصَّيْحَةِ الَّتِي ذَكَرَهَا فِي سُورَةِ قَدْ أَفْلَحَ الْمُؤْمِنُونَ. وَاللَّهُ أَعْلَمُ. وعَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا فَتَحَ اللَّهُ عَلَى عَادٍ مِنَ الرِّيحِ الَّتِي أُهْلِكُوا بِهَا إِلَّا مِثْلَ مَوْضِعِ الْخَاتَمِ فَمَرَّتْ بِأَهْلِ الْبَادِيَةِ فَحَمَلَتْهُمْ وَمَوَاشِيَهُمْ وَأَمْوَالَهُمْ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَلَمَّا رَأَى ذَلِكَ أَهْلُ الْحَاضِرَةِ مِنْ عَادٍ الرِّيحَ وَمَا فِيهَا قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا. [ الْأَحْقَافِ: 24 ]. فَأَلْقَتْ أَهْلَ الْبَادِيَةِ وَمَوَاشِيَهُمْ عَلَى أَهْلِ الْحَاضِرَةِ. قَالَ: عَتَتْ عَلَى خَزَائِنِهَا حَتَّى خَرَجَتْ مِنْ خِلَالِ الْأَبْوَابِ. قُلْتُ: وَقَالَ غَيْرُهُ خَرَجَتْ بِغَيْرِ حِسَابٍ. وَظَاهِرُ الْآيَةِ أَنَّهُمْ رَأَوْا عَارِضًا، وَالْمَفْهُومُ مِنْهُ لُغَةً السَّحَابُ. كَمَا دَلَّ عَلَيْهِ حَدِيثُ الْحَارِثِ بْنِ حَسَّانَ الْبَكْرِيِّ إِنْ جَعَلْنَاهُ مُفَسِّرًا لِهَذِهِ الْقِصَّةِ، وَأَصْرَحُ مِنْهُ فِي ذَلِكَ مَا رَوَاهُ مُسْلِمٌ فِي صَحِيحِهِ بسنده عَنْ عَائِشَةَ ؓ قَالَتْ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا عَصَفَتِ الرِّيحُ، قَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا فِيهَا، وَخَيْرَ مَا أُرْسِلَتْ بِهِ. وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا، وَشَرِّ مَا أُرْسِلَتْ بِهِ. قَالَتْ: وَإِذَا تَخَيَّلَتِ السَّمَاءُ تَغَيَّرَ لَوْنُهُ وَخَرَجَ وَدَخَلَ وَأَقْبَلَ وَأَدْبَرَ، فَإِذَا أَمْطَرَتْ سُرِّيَ عَنْهُ، فَعَرَفَتْ ذَلِكَ عَائِشَةُ فَسَأَلَتْهُ، فَقَالَ: لَعَلَّهُ يَا عَائِشَةُ كَمَا قَالَ قَوْمُ عَادٍ: فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا. رَوَاهُ التِّرْمِذِيُّ، وَالنَّسَائِيُّ، وَابْنُ مَاجَهْ مِنْ حَدِيثِ ابْنِ جُرَيْجٍ.
Translation
✧ Allah the Exalted mentioned the news of their destruction in more than one verse, such as His saying: "So We saved him and those with him by mercy from Us, and We cut off the root of those who denied Our signs and were not believers." And such as His saying: "And when Our command came, We saved Hūd and those who believed with him by mercy from Us, and We saved them from a harsh punishment. And that was ʿĀd: they rejected the signs of their Lord, disobeyed His messengers, and followed the command of every obstinate tyrant. And they were pursued in this world with a curse, and on the Day of Resurrection. Verily, ʿĀd disbelieved in their Lord. Verily, away with ʿĀd, the people of Hūd!" And such as His saying: "So the shout seized them in truth, and We made them as foam. So away with the wrongdoing people." And He the Exalted said: "So they denied him, and We destroyed them. Verily in that is a sign, but most of them were not believers. And indeed your Lord—He is the Mighty, the Merciful." Detail of the destruction of the people of Hūd: As for the detail of their destruction, when He the Exalted said: "And when they saw it as a cloud approaching their valleys, they said, 'This is a cloud bringing us rain.' Rather, it is what you sought to hasten: a wind in which is a painful punishment." This was the first of how the punishment began for them. They had been suffering drought and barrenness and sought rain, so they saw a cloud in the sky and thought it was a rain of mercy, but it was a rain of punishment. For this reason He the Exalted said: "Rather, it is what you sought to hasten"—meaning, regarding the occurrence of the punishment—that which they said: "So bring us what you promise us, if you are among the truthful." And the like of it is in al-Aʿrāf. The commentators and others have mentioned here the report that Imām Muḥammad b. Isḥāq b. Yasār narrated. He said: When they refused anything but disbelief in Allah, Mighty and Majestic, rain was withheld from them for three years until that exhausted them. He said: In that time, when people were exhausted by something and sought relief from Allah, they would seek it only by His sanctuary and the site of His house. It was well known to the people of that time, and the ʿAmālīq were resident there; they are of the lineage of ʿImlīq b. Lāwadh b. Sām b. Nūḥ. Their chief at that time was a man called Muʿāwiyah b. Bakr, and his mother was from the people of ʿĀd; her name was Jalhadah daughter of al-Khaybarī. He said: ʿĀd sent a delegation of close to seventy men to seek rain for them at the sanctuary. They passed by Muʿāwiyah b. Bakr on the outskirts of Makkah and stopped with him. They stayed with him for a month drinking wine, while the two jarādāt—two singing-girls belonging to Muʿāwiyah—sang to them. They had reached him in a month. When their stay with him grew long, and he felt compassion for his people and was ashamed to order them to leave, he composed poetry hinting at their departure, and ordered the two singing-girls to sing it to them. He said: "Alas, O Qayl, woe to you! Rise and rouse—perhaps Allah will grant us clouds, To water the land of ʿĀd. For ʿĀd Have become unable to make out speech From the severe thirst. We no longer hope Through it for the old man or the boy. Their women had been in good state, But their women have become barren. The wild beasts come to them openly, And do not fear the arrows of any ʿĀdī. But you are here amid what you desire, Your whole day and your whole night. So ugly is your delegation among delegations of a people, And may they not receive greeting or peace." He said: At that the people were roused to what they had come for. They went to the sanctuary and prayed for their people. Their spokesman, Qayl b. ʿItr, prayed, and Allah brought forth three clouds: a white one, a red one, and a black one. Then a caller from the sky called to him: "Choose for yourself and for your people from these clouds." He said: "I choose the black cloud, for it is the cloud with the most water." Then a caller called to him: "You have chosen ashes, utterly destructive, leaving none of ʿĀd, neither father nor child, except that it makes them dust—except the Banū al-Lawdhiyyah, the protected." He said: They are a clan of ʿĀd who were resident in Makkah, and what struck their people did not strike them. He said: Those who remain of their lineages and descendants are the latter ʿĀd. He said: Allah drove the black cloud that Qayl b. ʿItr had chosen, with the vengeance in it, to ʿĀd until it emerged upon them from a valley called al-Mughīth. When they saw it, they rejoiced and said: "This is a cloud bringing us rain." So He the Exalted said: "Rather, it is what you sought to hasten: a wind in which is a painful punishment, destroying everything by the command of its Lord"—meaning, everything it was commanded against. The first to see what was in it and know that it was a wind, as they relate, was a woman of ʿĀd called Mahd. When she discerned what was in it, she screamed and then fainted. When she recovered, they said: "What did you see, O Mahd?" She said: "I saw a wind in which there were like sparks of fire, with men before it driving it." When the wind came out of the valley, seven men of them, one of whom was al-Khalajān, said: "Come, let us stand on the edge of the valley and turn it back." The wind began to enter under one of them and carry him off and break his neck. Al-Khalajān remained, and he leaned toward the mountain and said: "None remains but al-Khalajān himself. O what a day whose yesterday befell me! Firm of step, heavy of tread, Had it not come to me, I would have gone to feel it out." Hūd said to him: "Submit, and you will be safe." He said: "And what will I have?" He said: "Paradise." He said: "And who are these in the cloud like Bactrian camels?" He said: "The angels." He said: "Would your Lord protect me from them if I submitted?" He said: "Have you ever seen a king who protects one from his own troops?" He said: "If He did, I would not be satisfied." Then the wind came and joined him to his companions. The continuation of the wind for seven nights and eight days continuously: Allah subjected it against them for seven nights and eight days, ḥusūman—ḥusūm means continuous. It did not leave a single one of ʿĀd but that he perished. He said: Hūd ﷺ withdrew, as was mentioned to me, into an enclosure with the believers who were with him, nothing reaching them except what was gentle to their skins and pleasing to their souls. It passed over ʿĀd with the howdahs between the sky and the earth and struck them with stones. And he mentioned the rest of the story. Imām Aḥmad narrated with his chain from Ibn Yazīd al-Bakrī. He said: I went out to complain about al-ʿAlāʾ b. al-Ḥaḍramī, the Messenger of Allah's ﷺ agent, and passed by al-Rabadhah, where there was an old woman of Banū Tamīm cut off there. She said to me: "O servant of Allah, I have a need to the Messenger of Allah ﷺ; will you convey me to him?" He said: I carried her and came to Madinah, where the mosque was packed with its people, and a black banner was fluttering, and Bilāl was girded with a sword before the Messenger of Allah ﷺ. I said: "What is the matter with the people?" They said: "He intends to send ʿAmr b. al-ʿĀṣ in some direction." He said: I sat down. He said: Then he entered his dwelling—or he said: his saddle—and I asked permission to enter upon him, and he permitted me. I entered and greeted. He said: "Has anything happened between you and Banū Tamīm?" I said: "Yes." He said: And the defeat had been ours over them. "And I passed by an old woman of Banū Tamīm cut off there, and she asked me to carry her to you, and here she is at the door." He gave her permission, and she entered. I said: "O Messenger of Allah, if you see fit to place a barrier between us and Banū Tamīm, make it al-Dahnāʾ." The old woman became angry and sat up and said: "O Messenger of Allah, then to where will your Muḍar be driven?" He said: I said: "The likes of me is as the first said: 'A goat that carried its own death.' I carried this one not knowing that she would be an adversary to me. I seek refuge in Allah and His Messenger from being like the delegate of ʿĀd." He said: "Indeed! And what is the delegate of ʿĀd?"—though he knew the story better than him, but he wanted to draw it out. I said: "ʿĀd suffered drought and sent a delegate of theirs called Qayl. He passed by Muʿāwiyah b. Bakr and stayed with him for a month, giving him wine to drink while two slave-girls called the two jarādāt sang to him. When the month passed, he went out to the mountains of Tihāmah and said: 'O Allah, You know that I did not come to a sick person to treat him, nor to a captive to ransom him. O Allah, give ʿĀd to drink what You used to give it.' Black clouds passed by him, and a call came from them: 'Choose.' He gestured toward one black cloud among them, and a call came from it: 'Take it as ashes, utterly destructive, leaving none of ʿĀd.'" He said: It has not reached me that He sent upon them of wind except as much as would pass through this ring of mine of wind, until they perished. Abū Wāʾil said: And he spoke truth. When a man or woman sent a delegate of theirs, they would say: "Do not be like the delegate of ʿĀd." This account may be of the destruction of the latter ʿĀd, for in what Ibn Isḥāq and others mentioned there is mention of Makkah, and it was not built until after Abraham the Friend, when he settled Hagar and his son Ishmael there, and Jurhum descended among them. The first ʿĀd were before the Friend, and in it there is mention of Muʿāwiyah b. Bakr and his poetry, which is late poetry not resembling the speech of the ancients. In it, the cloud contained sparks of fire, but the first ʿĀd were destroyed only by a ṣarṣar wind. Ibn Masʿūd, Ibn ʿAbbās, and more than one of the imams of the tābiʿūn said: It was the cold one, and the ʿātiyah is the violently blowing one. "He subjected it against them for seven nights and eight days, ḥusūman" [al-Ḥāqqah: 7]—meaning complete and consecutive. It is said its first day was Friday, and it is said Wednesday. "And you see the people therein fallen down, as if they were hollow trunks of palm trees" [al-Ḥāqqah: 7]. He likened them to the trunks of palm trees that have no tops, because the wind would come to one of them, lift him up into the air, then overturn him on his head and shatter him, so he would remain a body without a head, as He said: "Verily, We sent upon them a ṣarṣar wind on a day of continuous calamity" [al-Qamar: 19]—meaning on a day of ill fortune for them, whose punishment continued upon them—"plucking out people as if they were uprooted trunks of palm trees" [al-Qamar: 20]. Whoever says that the continuous ill-fated day is Wednesday and takes ill omens from it because of this understanding has erred and contradicted the Quran, for He said in the other verse: "So We sent upon them a ṣarṣar wind in days of ill fortune" [Fuṣṣilat: 16]. It is known that they were eight consecutive days, so if they were ill-fated in themselves, all seven days included in them would be inauspicious, and no one says that. The meaning is only "in days of ill fortune"—that is, upon them. And He the Exalted said regarding ʿĀd: "When We sent upon them the barren wind" [al-Dhāriyāt: 41]—meaning the one that produces no good, for a single wind does not scatter clouds nor pollinate trees, but is barren with no good result. For this reason He said: "It left nothing that it came upon but made it like decayed remains" [al-Dhāriyāt: 42]—meaning like something worn out and perished that is of no use at all. It is established in the two Ṣaḥīḥs from the ḥadīth of Shuʿbah, from al-Ḥakam, from Mujāhid, from Ibn ʿAbbās, from the Messenger of Allah ﷺ that he said: "I was aided by the east wind, and ʿĀd were destroyed by the west wind." As for His saying, the Exalted: "And remember the brother of ʿĀd, when he warned his people at al-Aḥqāf—and warners had passed away before him and after him—'Do not worship except Allah. Verily I fear for you the punishment of a great day'" [al-Aḥqāf: 21]. The apparent meaning is that this ʿĀd is the first ʿĀd, for its context is similar to the context of the people of Hūd, who are the first. It is also possible that those mentioned in this story are the second ʿĀd. As for His saying: "And when they saw it as a cloud approaching their valleys, they said, 'This is a cloud bringing us rain'" [al-Aḥqāf: 24], when ʿĀd saw this cloud—which is what rises in the air like clouds—they thought it a cloud of rain, but it was a cloud of punishment. They took it for mercy, but it was vengeance. They hoped for good in it, but obtained from it the utmost evil. Allah the Exalted said: "Rather, it is what you sought to hasten" [al-Aḥqāf: 24]—meaning of the punishment. Then He explained it with His saying: "A wind in which is a painful punishment" [al-Aḥqāf: 24]. It is possible that that punishment is what struck them of the ṣarṣar wind, the ʿātiyah, the cold, violently blowing one that continued upon them for seven nights with their eight days, and left none of them, but pursued them until it entered upon them the caves of the mountains and the caverns, wrapped them up, brought them out, and destroyed them, and demolished upon them the fortified houses and lofty palaces. Just as they were tried by their strength and power and said: "Who is stronger than us in might?" Allah set upon them that which is stronger than them in might and more powerful over them, and that is the barren wind. It is also possible that this wind raised at the end a cloud that those of them who remained thought was a cloud of mercy for them and relief for those left, and Allah sent it upon them as sparks and fire, as more than one mentioned. This would be like what struck the people of the shade, the people of Madyan, combining for them the cold wind and the punishment of fire, which is the severest possible punishment by different, opposing things, along with the shout mentioned in Sūrat Qad Aflaḥa al-Muʾminūn. And Allah knows best. From Ibn ʿUmar: The Messenger of Allah ﷺ said: "Allah did not open upon ʿĀd of the wind with which they were destroyed except the size of the place of a ring. It passed by the people of the desert and carried them and their livestock and their wealth between the sky and the earth. When the people of the settled area of ʿĀd saw the wind and what was in it, they said: 'This is a cloud bringing us rain' [al-Aḥqāf: 24]. It cast the people of the desert and their livestock upon the people of the settled area." He said: "It rebelled against its storehouses until it came out through the cracks of the doors." I say: Others said: "It came out without measure." The apparent meaning of the verse is that they saw a cloud, and the linguistic sense of it is clouds, as indicated by the ḥadīth of al-Ḥārith b. Ḥassān al-Bakrī if we take it as explaining this story. More explicit than it in that is what Muslim narrated in his Ṣaḥīḥ with his chain from ʿĀʾishah ؓ. She said: When the wind blew violently, the Messenger of Allah ﷺ would say: "O Allah, I ask You for its good, the good of what is in it, and the good of what it was sent with. And I seek refuge in You from its evil, the evil of what is in it, and the evil of what it was sent with." She said: And when the sky became overcast, his color would change, and he would go out and come in, and advance and retreat. When it rained, that would be relieved from him. ʿĀʾishah recognized that and asked him, and he said: "Perhaps, O ʿĀʾishah, it is as the people of ʿĀd said: 'And when they saw it as a cloud approaching their valleys, they said, "This is a cloud bringing us rain"'" [al-Aḥqāf: 24]. Al-Tirmidhī, al-Nasāʾī, and Ibn Mājah narrated it from the ḥadīth of Ibn Jurayj.
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