Alhassanain(p) Network for Heritage and Islamic Thought

Section 7: Allah’s only is the Creation and the Command

Creation belongs only to Allah and Allah’s alone is the command - The Resurrection of mankind,

Surah Al-‘A’raf, Verse 54

إِنَّ رَبَّكُمُ اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالأَمْرُ تَبَارَكَ اللّهُ رَبُّ الْعَالَمِينَ

54. "Verily your Lord is Allah, Who created the heavens and the earth in six Days; then He mounted the Throne (of authority). He covers the day with the night which pursues it urgently and (He created) the sun and the moon and the stars submissive to His command. Be it known! (that) His are the creation and the command. Blessed is Allah, the Lord of the worlds."

"Verily your Lord is Allah, Who created the heavens and the earth in six Days....."

The reason why Allah says that He has created the heavens and the earth in six days is that creating something after something else in order mostly indicates that its creator is knowing and wise, and directs that thing upon the requirement of wisdom.

Or, its reason is for the sake that He teaches deliberation and accuracy in affairs to His servants.

"... then He mounted the Throne (of authority). ..."

This phrase metaphorically points to the absolute encompassment of Allah, and His domination, upon the management of the affairs of the heavens and the earth after their creation. However, after the creation of heavens and the earth He held the reins of leading them. This statement means that not only creation belongs to Him, but also running and leading the world of existence are with Him.

This meaning is an answer to those who think the world needs the Lord only in creation, and not in permanence and continuation of the existence.

"... He covers the day with the night which pursues it urgently....."

When the verse says that the night urgently pursues the day, it means the night comes after the day and follows it; like that something pursues another thing with the purpose of demanding it.

"... and (He created) the sun and the moon and the stars submissive to His command....."

This phrase means that the Lord is He Who has created the sun and the moon and the stars while all of them are rotating according to His device.

As if, the sun, the moon and the stars are commissioned to this rotation.

"... Be it known! (that) His are the creation and the command. ..."

It is the Lord who has created all things and runs them according to His Will; i.e. both creation, and its device and management are under His control.

"... Blessed is Allah, the Lord of the worlds."

The Lord eternally remains in His infinite Glory of Lordship, and He is the Creator and Possessor of the worlds, as well as a source of blessing for them.

Next to mentioning the statement of the creation of the heavens and the earth, the night and the day, the sun, the moon and the stars, and the device of the world of existence, this phrase, in fact, is a kind of praising the Holy rank of Allah which has been stated as an instruction to His servants.

Surah Al-‘A’raf, Verse 55

ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ

55. "Call on your Lord humbly and secretly verily He does not like the transgressors."

The Conditions of Supplication

Through clear reasons, the previous verse proved this fact that it is only Allah (S.w.T.) Who is deserved of being worshipped. Next to that, in this verse, the Qur'an instructs that supplication and calling to Him, which is the soul and essence of worship, should be performed before Allah. At first, it says:

"Call on your Lord humbly and secretly....."

This instruction in the verse, which says to call on the Lord 'secretly', is for that this action may be performed far from any dissimulation so that it becomes nearer to sincerity. It must be done with concentration of contemplation, and attention.

And, at the end of the verse, it says:

"... verily He does not like the transgressors."

This phrase has a vast meaning which includes any transgression, irrespective of shouting aloud when supplicating, or acting hypocritically, or inclining to other than Allah in supplication.

Surah Al-‘A’raf, Verse 56

وَلاَ تُفْسِدُواْ فِي الأَرْضِ بَعْدَ إِصْلاَحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْمَتَ اللّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

56. "And do not make mischief in the earth after its improvement and call on Him in fear and hope; surely the mercy of Allah is nigh to the good-doers."

The previous verse referred to the relation of the servants of Allah with their Lord, and here, the relation of people is pointed out.

Between the previous verse and this verse, there has come the phrase: "And do not make mischief in the earth ..."in order to point out that oral supplication should be accompanied with practical effort for the social improvement. Then, offering a bare supplication by tongue and making mischief in practice, is not effective.

This verse and the former-one have pointed to the conditions of the perfection of supplication, before Allah (S.w.T.), as well as its rites and the necessary circumstances of its acceptance. Some of them are as follows:

A supplication is better to be accompanied with humiliation.

A supplication should be done hidden and aloof from any hypocrisy and dissimulation.

It must be performed with both fear and hope, and without violating the boundaries of truth.

There must not be any form of making mischief in it.

"And do not make mischief in the earth ..."

Explanations

1. An improved society may be exposed to danger:

"...after its improvement ..."

2. Those revolutionists who want to reform are not free from applying gnosis, supplication, and close communion.

"... and call on Him in fear and hope....."

3. If there be not- a moderate fear and hope in supplication, it will tend towards mischief.

4. A believer should always he between the states of fear and hope. This moderation is called 'goodness' by Allah. Goodness is a preparation and cause of receiving the mercy of Allah.

Therefore, without having goodness, the expectation of a person for receiving the mercy of Allah is undue. The verse says:

"... surely the mercy of Allah is nigh to the good-doers."

Surah Al-‘A’raf, Verse 57

وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ حَتَّى إِذَا أَقَلَّتْ سَحَابًا ثِقَالاً سُقْنَاهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ الْمَاء فَأَخْرَجْنَا بِهِ مِن كُلِّ الثَّمَرَاتِ كَذَلِكَ نُخْرِجُ الْموْتَى لَعَلَّكُمْ تَذَكَّرُونَ

57. "And it is He Who sends the winds as good tidings heralding His mercy, till when they carry the heavy-laden clouds, We drive them to a dead land, and therewith We send down water, and with it We bring forth fruits of every kind. Thus shall We bring forth the dead, so that you might remember."

In former verses, he words were upon theology. In this verse, Resurrection is referred to. In the discussions of concerning each of 'origin' and 'end', they have been reasoned through natural affairs and the order of creation.

Nature, of course, with all the elaboration and order that it has, is under the authority and Will of Allah, and it must not cause man to become heedless of the origin of existence.

We must be careful not to lose ourselves when we are dealing with scientific formulas and material laws. The movement of winds, the descent of different rains, and the growth of plants are certainly performed with the device of Allah (S.w.T.).

"And it is He Who sends the winds as good tidings heralding His mercy, till when they carry the heavy-laden clouds, We drive them to a dead land, and therewith We send down water, and with it We bring forth fruits of every kind..."

The deniers of Resurrection have no proof. They only consider it far away.

The examples of life are found in nature. Gathering the atoms of a pear, an apple, and a pomegranate, which are scattered in the soil, is like the gathering of the atoms of the dead. These examples are sufficient to remove that consideration of theirs.

The verse says:

"... Thus shall We bring forth the dead so that you might remember."

Death does not happen in the sense of perfect non-existence, but it is a change of state. The same as the dead land (in the winter) does not mean the lack of land.

Surah Al-‘A’raf, Verse 58

وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ وَالَّذِي خَبُثَ لاَ يَخْرُجُ إِلاَّ نَكِدًا كَذَلِكَ نُصَرِّفُ الآيَاتِ لِقَوْمٍ يَشْكُرُونَ

58. "And the good land -its vegetation comes forth (in abundance) by the leave of its Lord while that which is bad springs up nothing but (something useless) scantily. Thus do We repeat the Signs for a people who give thanks."

The verses of the Qur'an are like the rains of mercy. When they are recited unto the receptive persons, they bring acknowledgement, love, faith and effort afterward. But they do not increase anything in the unbelievers save obstinacy and enmity. The Qur'an says:

"And we send down (stage by stage) of the Qur'an that which is a healing and a mercy to those who believe, but it adds not to the unjust but perdition."1

Yet, it should be said that, the family nobility, is one of the factors of heritage and personality.

"And the good land -its vegetation comes forth (in abundance) ..."

For this reason, only the descent of the rain of mercy is not enough, but the fitness and eligibility of the place, and also the leave of Allah, are necessary.

"... by the leave of its Lord....."

The Qur'an is the source of guidance and statement for all, but only the pious ones, and those who are thankful, can enjoy its contents.

"... while that which is bad springs up nothing but (something useless) scantily. Thus do We repeat the Signs for a people who give thanks."

Note

1. Surah Al-'Isra', No.17, Verse 82

Sectiuon 8: The Ministry of Noah

Noah's exhortations to his people to serve Allah alone - The people belied him and were drowned,

Surah Al-‘A’raf, Verses 59 - 60

لَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ إِنِّيَ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ

قَالَ الْمَلأُ مِن قَوْمِهِ إِنَّا لَنَرَاكَ فِي ضَلاَلٍ مُّبِينٍ

59. "Indeed We sent Noah to his people, so he said: 'O my people! Serve Allah. You have no god other than Him. Verily I fear for you the chastisement of a grievous day."

60. "The chiefs of his people said: 'Verily we do see you in manifest error."

The example of 'that which is bad springs up nothing', which was referred to in the previous verse, was the people of Noah, to whom whatever he (as) advised he got nothing.

The story of the people of Noah has been mentioned in the Qur'an in Suras: Al-' A'hqaf, As-Saffat, Al-'Isra', al-A'hzab, Yunus, Al-Mu'minun, Al-Ghamar, and Noah.

However, the beginning thing that prophets invite to, is the invitation to Unity and theology. This is in common for the believers in all Divine religions.

"Indeed We sent Noah to his people, so he said: 'O my people! Serve Allah you have no god other than Him. ..."

Prophets are the true sympathizers of human beings. The verse continues the statement of Noah, saying:

"...Verily I fear for you the chastisement of a grievous day."

Anyhow, this fact should be pointed out that the invitation of Noah was worldly, since all the people of the world in that time were the people of Noah. Then when he cursed, all the disbelievers throughout the world were involved in his curse, and they were drowned entirely.

The Qur'an narrates the supplication of Noah, thus:

" And Noah said: My Lord! leave not upon the earth any dweller from among the unbelievers'."1

The opponents of prophets have always been some groups of notable ones among the chiefs of the rich whose dazzling glare has filled the eyes of people.

"The chiefs of his people said. ..."

To know prophets as the misguided ones is worse than to disbelieve in them. When the nature of some people is transformed, they consider a true guide as a misguided one.

Now, in twenty first century, the world of atheism imagine themselves as the ones of a sound and serene mind, while they introduce the adherents of divine religions and prophets as some reactionists and simple-minded people.

He who pursues the theical system and tries to root out the system of paganism, should expect to face with any slunder, accusation, and affront.

"... 'Verily we see you in manifest error'."

Surah Al-‘A’raf, Verses 61 - 62

قَالَ يَا قَوْمِ لَيْسَ بِي ضَلاَلَةٌ وَلَكِنِّي رَسُولٌ مِّن رَّبِّ الْعَالَمِينَ

أُبَلِّغُكُمْ رِسَالاَتِ رَبِّي وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللّهِ مَا لاَ تَعْلَمُونَ

61. "He said: ' O' my people! There is no error in me, but I am a Messenger from the Lord of the worlds."

62. "I deliver to you the Messages of my Lord, and I advise you sincerely, and I know from Allah what you do not know."

In response to the affront and harshness of the opponents, Noah, with a calm, firm, and tender tone, said that not only he was not misguided, but also there was no sign of misguidance in him. He added that he was a messenger of Allah, the Lord of the worlds. The verse says:

"He said: 'O' my people! There is no error in me, but I am a Messenger from the Lord of the worlds."

This phrase is a hint to the fact that all the different gods they believed in were in vain.

The Lord of the whole people and the things of the world is Allah, the only One God, Who is the Creator of all of them.

Noah (as) continued saying that his aim was to perform the mission of his Lord perfectly and to convey His revealed Messages to them. The holy verse says:

"I deliver you the Messages of my Lord....."

He told the opponents that he would do his best for them in the path of benevolence.

"... and I advise you sincerely....."

Then, finally Noah added that:

".... and I know from Allah what you do not know."

This phrase may be a threat against their oppositions, indicating that he knew some painful punishments for the evil doers that they were not aware of yet. And also it points to the grace and mercy of Allah that if they paved the way of obedience he would know some blessings and rewards from him that they did not know, as well as the greatness and vastness of them.

Surah Al-‘A’raf, Verse 63

أَوَعَجِبْتُمْ أَن جَاءكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَى رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ وَلِتَتَّقُواْ وَلَعَلَّكُمْ تُرْحَمُونَ

63. "What! do you wonder that an admonition has come to you from your Lord through a man from among you, that he might warn you so that you might keep from evil and so that (His) mercy may be shown to you?"

The Divine statement inquires:

"What! do you wonder that an admonition hay come to you from your Lord through a man from among you, that he might warn you so that you might keep from evil and so that (His) mercy may be shown to you?"

The verse implies that you should not surprise that the Divine statement, the prophet hood and the messenger ship have been sent down upon a man who is from among yourselves in order that he warns you of the divine retribution if you do not believe.

When the verse implies that you should not surprise, it is for the reason that .if a person sincerely and sympathetically arises for the guidance and improvement of a community, it is not surprising.

The wonder is in this that people do not have pity on themselves, and they supply the means of their own wretchedness. Moreover, prophet hood is assigned for the interest of people. It adapts the wisdom and common good, and besides that intellect confirms it, too.

However, the purpose of coming Noah was that those people to avoid infidelity and sinning, so that they be shown mercy to.

Surah Al-‘A’raf, Verse 64

فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَاتِنَا إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ

64. "But they belied him, so We delivered him and those with him in the Ark, and We drowned those who belied Our Signs. Verily they were a blind people."

As a result of the very undue wonder, the people of Noah rejected him. Therefore, Allah delivered him and those believers who were in Noah's Ark from being drowned, and, thereafter, He drowned all those who belied Noah and the Divine revelations. They were some blind-hearted people, and they were misguided.

"But they belied him, so We delivered him and those with him in the Ark, and We drowned those who belied Our Signs. Verily they were a blind people."

The Arabic word / 'amin / is the plural form of / 'amy /. It is applied upon a person whose insight and innate vision are unable to do their functions.2

Notes

1. Surah Noah, No.71, Verse 26

2. Al-Mizan, the commentary

Section 9: The Ministry of Messenger of Hud

Messenger Hud only exhosting his people to serve only Allah and none - The people challenging Hud against the threats of the wrath of Allah - The punishment they suffered,

Surah Al-‘A’raf, Verse 65

وَإِلَى عَادٍ أَخَاهُمْ هُوداً قَالَ يَا قَوْمِ اعْبُدُواْ اللّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ

65. "And unto (the people on 'Ad (We sent) their brother Hud. He said: ' O' my people! Serve Allah (alone), you have no god other than Him, will you not keep from evil?"

This second story, the prophet hood of Hud has been told in this Surah. The detailed story of Prophet Hud has been referred to in Surah Ash-Shu'ara' and Surah Hud.

The people of 'Ad had been living in a zone in the south of Arabia by the name of' Ahghaf. Physically they were very strong and, from the point of agriculture and raising cattle, they were a powerful people. This group of people was involved in idolatry and corruption.

Hud was one of the relatives of these people. He was appointed to prophet hood among them. He invited his people to Unity, as Noah did.

Explanations

1. Invitation to Unity is at the top of the mission of prophets.

"... He said: ' O' my people! Serve Allah (alone)....."

2. The most sympathetic and compassionate leaders unto people were the divine prophets.

"And unto (the people of) 'Ad (We sent) their brother Hud. ..."

3. Preachers should treat as a brother with people. They ought to love them.

"... (We sent) their brother Hud. ..."

4. The Wrath of Allah upon the former disbelievers should be taken as a warner by the later generations to be aware and to take example so that they be afraid of rejecting the Divine religion.

"... you have no god other than Him, will you not keep from evil?"

Surah Al-‘A’raf, Verses 66 - 68

قَالَ الْمَلأُ الَّذِينَ كَفَرُواْ مِن قَوْمِهِ إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وِإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ

قَالَ يَا قَوْمِ لَيْسَ بِي سَفَاهَةٌ وَلَكِنِّي رَسُولٌ مِّن رَّبِّ الْعَالَمِينَ

أُبَلِّغُكُمْ رِسَالاتِ رَبِّي وَأَنَاْ لَكُمْ نَاصِحٌ أَمِينٌ

66. "The chiefs of those who disbelieved from among his people said: 'Verily we see you in folly, and verily we do think you to be of the liars'."

67. "He said: ' O' my people! There is no folly in me, but I am a Messenger from the Lord of the worlds '."

68. "I deliver to you the Messages of my Lord, and I am a faithful adviser for you."

A group of disbelieving people, or a party of the rich, told Hud that they had distinguished him as a foolish, ignorant, and silly person. They added that - they thought his words were thoroughly lies. The holy verse says:

"The chiefs of those who disbelieved from among his people said:

'Verily we see you in folly, and verily we do think you to be of the liars'."

In Answer to them, Hud said that they would be sure that he did not told them that matter foolishly. He added that he was a messenger from the side of the Lord of the worlds. The verse says:

"He said: 'O' my people! There is no folly in me, but I am a Messenger from the Lord of the worlds '."

Thus, the Lord, the Exalted, teaches us that no one should face the ignorant people with a disgrace word, nor the one should answer their unagreeable word with a disgrace statement. But, he should only negate whatever wrong they have attributed him with. The same as Hud did not say anything obscene to them in answer to that undue attribution.

Hud continued his statement and added that he was to deliver them the information that his Lord gave him, and he advised them not to abandon the obedience of Allah. He told them they should be certain that he (Hud) was faithful in conveying the message of Allah to them and he never told a lie, nor he changed anything. The verse says:

"I deliver to you the Messages of my Lord, and I am a faithful adviser for you."

Surah Al-‘A’raf, Verse 69

أَوَعَجِبْتُمْ أَن جَاءكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَى رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ وَاذكُرُواْ إِذْ جَعَلَكُمْ خُلَفَاء مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً فَاذْكُرُواْ آلاء اللّهِ لَعَلَّكُمْ تُفْلِحُونَ

69. "What! do you wonder that an admonition has come to you from your Lord through a man from among you, that he might warn you? And remember when He made you successors after Noah's people, and increased you in stature. Therefore, remember the bounties of Allah so that you may be prosperous."

There is no wonder that the prophecy, or in other word, the miracle and revelation has allocated to a man who is from among themselves and has grown up with them, His aim is to threaten them not to do vice.

However, the Qur'an asks them why they wonder from the messenger ship of a man who is from among them, but they do not wonder, that they worship a stone. The verse says:

"What! do you wonder that an admonition has come to you from your Lord through a man from among you, that he might warn you?..."

Then, they should remember the favours of Allah and that, after the destruction of the people of Noah as a result of their committing sins, He, settled them on the earth and increased them in stature and strength.

".... And remember when He made you successors after Noah's people, and increased you in stature....."

When the servants of Allah do remember the bounties of Allah practically, they will consequently be prosperous both in this world and in the Hereafter.

".... Therefore, remember the bounties of Allah so that you may be prosperous."

Surah Al-‘A’raf, Verse 70

قَالُواْ أَجِئْتَنَا لِنَعْبُدَ اللّهَ وَحْدَهُ وَنَذَرَ مَا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ

70. "They said: 'Have you come to us that we should serve Allah alone and give up what our fathers used to serve? Then bring us what you promise us to, if you are of the truthful ones '."

The pepple of 'Ad told Hud whether he had come to them in order that he would make them worship Allah, the One, and restrain them from worshipping their gods which their ancestors had been worshipping.

They told him if he was truthful, that he was a messenger of Allah, he would bring upon them down the punishment he had threatened them to for worshipping idols. The verse says:

"They said: 'Have you come to us that we should serve Allah alone and give up what our fathers used to serve? Then bring us what you promise us to, if you are of the truthful ones'."

Surah Al-‘A’raf, Verse 71

قَالَ قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ أَتُجَادِلُونَنِي فِي أَسْمَاء سَمَّيْتُمُوهَا أَنتُمْ وَآبَآؤكُم مَّا نَزَّلَ اللّهُ بِهَا مِن سُلْطَانٍ فَانتَظِرُواْ إِنِّي مَعَكُم مِّنَ الْمُنتَظِرِينَ

71. "He (Hud) said: "There have already fallen you punishment and wrath from your Lord. Do you dispute with me about names which you and your fathers have named (your idols), for which Allah has not sent any authority? Wait then, and verily I, also with you, will be of those who wait."

The verse begins thus:

"He (Hud) said: "There have already fallen you punishment an wrath from your Lord. ..."

In answer to them, Hud (as) said to them that the punishment was certain to be fallen on them. They had done something that they deserved the wrath of Allah. The Wrath of Allah is in the manner that He wills punishment or evil-doers.

The verse continues saying:

"... Do you dispute with me about names which you and your fathers have named (your idols), for which Allah has not sent any authority Wait then, and verily I, also with you, will be of those who wait."

Hud asked them whether they hostilely disputed with him about the idols that their fathers had invented and named them with divinity, while those idols had no attribute or sign of divinity and also there had come down no proof for their divinity from the side of Allah.

It is evident that such a great claim needed a sharp and firm proof that should be offered by them, not by Hud. He said that he should bring evidences that One God was their real deity, and that there is no god but He, from Whom Hud was sent as a messenger.

Some commentators have said that they had named each of their idols in a different form. Hud said that those names were from their own wishes. Therefore, they must wait for the punishment that he (as) was waiting for, too.

Surah Al-‘A’raf, Verse 72

فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِّنَّا وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَمَا كَانُواْ مُؤْمِنِينَ

72. "So We delivered him and those who were with him by a mercy from Us, and We cut away the roots of those who belied Our Signs and were not believers."

The verse implies that Allah brought Hud and those who had believed from among the disbelievers and delivered them from His punishment by His mercy, and He involved those who rejected Allah’s signs and did not believe in His messenger in chastisement so that He cut away the roots of them.

"So We delivered him and those with him by a mercy from Us and We cut away the roots of those belied Our signs and were not believers."

The occurrence of the phrase: "(They) were not believers" in the verse is with the purpose of showing that it was known from their status that they would not have believed if they had remained more.

It is understood from this verse that the people of Hud were caught by the punishment of Allah, and they were destroyed.