Transliteration:( Fakazzaboohu fa'aqaroohaa fadamdama 'alaihim Rabbuhum bizambihim fasaw waahaa )
Although only Qaidar physically cut the hamstrings of the she-camel, all those who either assisted him or approved of his actions were also considered guilty. This teaches us an important lesson: committing a sin, facilitating it, or even approving of it are all criminal acts in Islam. Similarly, engaging in pious deeds, encouraging others to do so, and expressing joy in the completion of these deeds are all actions that earn rewards.
This concept emphasizes the collective responsibility in both sin and virtue. Everyone who contributes, whether actively or passively, to an act—good or bad—shares in the outcome. This principle highlights the importance of intention and participation in matters of faith and morality.
The she-camel of Hazrat Saleh (On whom be peace) was a divine symbol, representing the power of Allah Almighty. Despite its extraordinary nature, its physical form was that of an ordinary she-camel, allowing a single person like Qaidar to slaughter it. This reflects the regulation of prohibition in Islam. The divine symbols, while representing Allah's power, were made in forms relatable to humans so that the guidance, punishment, and lessons associated with them could be understood.
This idea is similar to the human form of the Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ), who, though a divine light, lived a human life, eating, drinking, and experiencing human conditions. Similarly, the walking stick of Hazrat Musa (On whom be peace), which turned into a snake, and the story of Harut and Marut—two angels who, in human form, could partake in human activities—demonstrate that divine power can manifest in forms understandable and relatable to humans, yet still be subject to human limitations and mistakes.
The destruction brought upon the people who killed the she-camel extended to innocent children, the aged, animals, and buildings. This was because human beings are the foundation of creation, and when they are destroyed, everything dependent on them also faces ruin. The innocent suffering alongside the guilty is a significant concept in this lesson. While some may argue that this appears unjust, it is a reflection of the interconnectedness of the world. The sins of the wicked affect not only them but also those around them.
However, it should be remembered that in the Hereafter, no innocent will bear the burden of another's sin. Each individual will be judged for their own actions, as emphasized in the Quran:
"And no bearer of burdens will bear the burden of another." (S6: V164)
This principle ensures justice, where everyone is held accountable for their own deeds. The hardships faced by the innocent in this world due to the wrongdoings of others will not be repeated in the Hereafter.
The tafsir of Surah Ash-Shams verse 14 by Ibn Kathir is unavailable here.
Please refer to Surah Ash-Shams ayat 11 which provides the complete commentary from verse 11 through 15.
(91:14) But they rejected his statement as a lie and hamstrung the she-camel.[10] For that crime their Lord rumbled down upon them, utterly razing them to the ground.
10. According to (Surah Al-Aaraf, Ayat 77), after they had killed the she-camel, the people of Thamud said to the Prophet Salih (peace be upon him): Bring the scourge with which you threatened us. And according to Surah Houd, Ayat 65, the Prophet Salih (peace be upon him) said to them: Well, you have only three more days to enjoy yourselves in your houses. This is a limit that will not prove false.
[1934]- And then killed.
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