وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَنَجَّيْنَاهُمْ مِنْ عَذَابٍ غَلِيظٍ ﴿۵۸﴾ وَتِلْكَ عَادٌ جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ ﴿۵۹﴾

﴾58﴿ Wa lammaa jaaa'a amrunaa najainaa Hoodanw wallazeena aamanoo ma'ahoo birahmatim minnaa wa najainaahum min 'azaabin ghaleez
﴾59﴿ Wa tilka 'aad, jahadoo bi Aayaati Rabbihim wa 'asaw Rusulahoo wattaba'ooo amra kulli jabbaarin 'aneed

﴾58﴿ And when Our decree of punishment came, We saved Hud (peace be upon him) and those who believed with him, by a mercy from Us, and We delivered them from a severe punishmen
﴾59﴿ This was 'Ād (the people of 'Ād), who denied the signs of their Lord, disobeyed His messengers, and followed the way of every stubborn tyrant

[58] The phrase (أَمْرُنَا) refers to the severe punishment of the storm or hurricane, as mentioned in verse 16 of Surah Fussilat and verse 6 of Surah Al-Ḥāqqah.
In (نَجَّيْنَا) — We saved — there is an indication that whenever Allah's punishment comes, the Prophet and the believers are saved first, and only afterward is the punishment sent upon the rejecters.
The word (رَحْمَةٍ) — by a mercy — shows that the reason for their salvation is Allah’s special mercy, not merely their deeds.
Note: In this verse, salvation is mentioned twice, and scholars have explained it in two ways:
1. The first salvation refers to their rescue from the injustice and plots of the disbelievers,
and the second refers to their rescue from the worldly punishment.
2. Alternatively, the first salvation is from the worldly punishment, and the second is from the punishment of the Hereafter.
Both interpretations emphasize that Allah grants complete protection to His righteous servants in both dunya and ākhirah.
[59] (تِلْكَ) — refers to the people of ‘Ād, and is used in the feminine form because the word qabeelah (tribe) is implicitly feminine in Arabic.
This style of pointing (تلک) also shows that the event was well-known and vivid in the minds of the listeners — as if pointing to something clearly present before them.
In this verse, three causes of their punishment are mentioned: 1. Denial of the signs of Tawḥīd — rejecting the clear proofs and divine signs sent to them.
2. Opposing the Messenger — which implies opposition to all messengers, since their message is one and the same.
3. Blindly following a tyrant (جَبَّار) — one who accepts no law or truth above himself.
This is like the materialist disbeliever (kāfir dahri) who denies divine law and follows only his own will.
(عَنِيدٍ) — refers to someone who stubbornly opposes the truth even in the face of evidence.
It is ‘inād with knowledge — obstinate rejection despite knowing the truth, like the intentional polytheist (mushrik ‘inādī) who knowingly resists the message of Islam.