Here is Surah Hud Ayat 117 119 Arabic text, transliteration, meaning and Tafsir. Verse 118 tell that Allah has not made Faith universally accepted.
Surah Hud Ayat 117 119 Arabic Text
- وَمَا كَانَ رَبُّكَ لِيُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍۢ وَأَهْلُهَا مُصْلِحُونَ.
- وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ ٱلنَّاسَ أُمَّةًۭ وَٰحِدَةًۭ ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ.
- إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ.
- Wa maa kaana Rabbuka liyuhlikal quraa bizulminw wa ahluhaa muslihoon.
- Wa law shaaa’a Rabbuka laja’alannnaasa ummatanw waa hidatanw wa laa yazaaloona mukhtalifeen.
- Illaa mar rahima Rabbuk; wa lizaalika khalaqahum; wa tammat Kalimatu Rabbika la amla’ana Jahannama minal jinnati wannnaasi ajma’een.
Surah Hud Ayat 117 119 English Translation
Here you can read various translations of Surah Hud, verse 117 to 119.
- And your Lord would not have destroyed the cities unjustly while their people were reformers.
- And if your Lord had willed, He could have made mankind one community; but they will not cease to differ.
- Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, “I will surely fill Hell with jinn and men all together.”
- Nor would thy Lord be the One to destroy communities for a single wrong-doing, if its members were likely to mend.
- If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute.
- Except those on whom thy Lord hath bestowed His Mercy: and for this did He create them: and the Word of thy Lord shall be fulfilled: “I will fill Hell with jinns and men all together.”
Abul Ala Maududi
- And your Lord is not such as would wrongfully destroy human habitations while their inhabitants are righteous.
- Had your Lord so willed, He would surely have made mankind one community. But as things stand, now they will not cease to differ among themselves and to follow erroneous ways.
- (Except for those on whom your Lord has mercy. And it is for this (exercise of freedom of choice) that He has created them. And the word of your Lord was fulfilled: ‘Indeed I will fill the Hell, with men and jinn, altogether.’
- And your Lord would never destroy the towns wrongfully, while their people were right-doers.
- 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,.
- 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.”
- In truth thy Lord destroyed not the townships tyrannously while their folk were doing right.
- And if thy Lord had willed, He verily would have made mankind one nation, yet they cease not differing,.
- Save him on whom thy Lord hath mercy; and for that He did create them. And the Word of thy Lord hath been fulfilled: Verily I shall fill hell with the jinn and mankind together.
- And in no way would your Lord indeed cause towns to perish with injustice (while) their population are righteous-doers.
- And if your Lord had (so) decided, He would indeed have made mankind one nation; and (i.e., but) they do not cease differing (among themselves).
- Excepting the ones on whom your Lord has mercy, and He created them for that (end), and perfected has been the Word of your Lord. “Indeed I will definitely fill Hell with jinn and mankind all together.”
- Your Lord would not destroy any town without cause if its people were acting righteously.
- If your Lord had pleased, He would have made all people a single community, but they continue to have their differences-.
- Except those on whom your Lord has mercy- for He created them to be this way, and the word of your Lord is final: ‘I shall definitely fill Hell with both jinn and men.’
Surah Hud Verse 117-119 Explanation
For those looking for commentary to help with the understanding of Surah Hud ayat 117 to 119, we’ve provided the Tafseer works below.
Tafseer of Abul Ala Maududi
And your Lord is not such as would wrongfully destroy human habitations while their inhabitants are righteous.
In this passage, the real cause of the fall of the communities mentioned in(Ayats 25-99) has been pointed out in a very instructive manner.
In reviewing their history Allah declares that the cause of the downfall of not only these but of all the former communities was this: When Allah bestowed His favors on them, they abused these favors and were so intoxicated with their own prosperity that they began to make mischief in the land.
By and by, their collective conscience became so corrupt that no righteous persons were left among them to forbid evil and, if a few were left, their voice was so weak that they could not prevent them from causing mischief.
As a result of this, evil became so strong and prevalent among them as to warrant the scourge of Allah.
Otherwise Allah bears no enmity against His servants that He should destroy them without any just cause, while they were performing righteous works. This has been mentioned here for impressing the following three things.
First, it is imperative that there should be some persons who should invite the people to virtue and forbid evil.
For Allah approves virtue only and tolerates evil for its sake so long as there is any potential good left in them.
But when a community has no righteous persons left in it and contains only wicked ones, or even if there be some such righteous persons in it as are so weak that nobody pays any heed to them, and the community as a whole rushes headlong towards moral degradation, then Allah’s scourge becomes its inevitable doom.
Second, a community, which tolerates everything and everyone except those few who invite it to righteous deeds seals its own doom and invites its destruction.
Third, it is clear from this passage that the destiny of a community is determined by the influence the righteous people can wield in it.
If it contains such a number of good persons as may be able to eradicate evil and mischief and establish virtue and righteousness, a general scourge is withheld from it so as to afford an opportunity to them for carrying on their work of reform.
On the other hand, if the number of the righteous persons in it remains too small to carry on the reform work, and the community does not tolerate them at all and does not allow them to perform their reform work, then that community incurs its own destruction, for thus it proves itself to be a worthless community which has no justification for its existence.
Except for those on whom your Lord has mercy. And it is for this (exercise of freedom of choice) that He has created them. And the word of your Lord was fulfilled: ‘Indeed I will fill the Hell, with men and jinn, altogether.’
This is the answer to the objection raised in the name of taqdir (destiny) against the principle that has been laid down in the preceding verse for the destruction of the wicked communities.
It is this: Why should these communities be punished for lack of a sufficient number of righteous persons in them? Why didn’t Allah Himself will to produce that sufficient number of righteous persons in it?
Allah has answered this objection, so as to say: It is not the will of Allah to bind mankind inherently to a fixed course of life as He has bound the vegetable and animal life.
Had it been so, there would have been no need of sending the Messengers and the Books for inviting mankind to the faith.
For, in that case all human beings would have been born Muslims and born believers and there would have been no unbelief and no disobedience.
But it is the will of Allah to grant freedom of choice and action to man so that he may be free to choose and follow any way of life.
That is why He has left open both the way to Paradise and the way to Hell for man and given every individual and every community the opportunity to choose and follow either of the two ways with full freedom and win any of the two abodes as a result of his own efforts and exertions.
It is obvious that this scheme of Allah demands that it should be based on the freedom of choice and the option to adopt faith or unbelief.
This is why Allah does not compel a community to the right way if it itself intends to follow the wrong way, and plans and works for it.
Allah’s scheme does not interfere with the plans and works of such a community. When it makes deliberate arrangements to mold the wicked, unjust, and sinful people, He does not supply it with righteous persons by birth to set it right.
Every community is free to produce good or bad people as it wills. And if a community wills to follow a wrong way as a community, leaving little room for the production and the development of the righteous people in order to raise up the standard of virtue, God does not will to coerce it to follow the righteous way.
He will let it follow the way it chooses for itself with its inevitable consequences. On the contrary, Allah shows His mercy to that community which produces a sufficiently large number of such people as accept the invitation to virtue, and leaves room in its collective system for such people to work for its reform and purification.