NOAH
7. Sura al-Araf
The Quranic Text & Ali’s Version:
لَقَدْ
أَرْسَلْنَا
نُوحًا إِلَى
قَوْمِهِ ...
7: 59. We sent Noah to his people.
C1039. The story of Noah in greater detail will be found in 11:25-48.
Here the scheme is to tell briefly the stories of some of the Prophets between Noah and Moses, and lead up thus to a lesson for the contemporaries of the Prophet Muhammad himself.
When Noah attacked the wickedness of his generation, he was laughed at for a madman, for he mentioned the Great Day to come in the Hereafter. Allah's retribution came soon afterwards-the great Flood, in which his unbelieving people were drowned, but he and those who believed in him and came, into the Ark were saved.
... فَقَالَ يَا قَوْمِ...
He said: "O my people!
...اعْبُدُواْ اللَّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ...
worship Allah! Ye have no other god but Him.
...إِنِّيَ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ ﴿٥٩﴾
I fear for you the punishment of a dreadful day!"
قَالَ
الْمَلأُ مِن
قَوْمِهِ إِنَّا
لَنَرَاكَ فِي
ضَلاَلٍ مُّبِينٍ
﴿٦٠﴾
7: 60. The leaders of his people said: "Ah! we see thee evidently wandering (in mind)."
قَالَ
يَا قَوْمِ
لَيْسَ بِي
ضَلاَلَةٌ
وَلَكِنِّي
رَسُولٌ مِّن
رَّبِّ الْعَالَمِينَ
﴿٦١﴾
7: 61. He said:
"O my people! no wandering is there in my (mind):
on the contrary I am a Messenger from the Lord and Cherisher of the worlds!
أُبَلِّغُكُمْ
رِسَالاَتِ
رَبِّي وَأَنصَحُ
لَكُمْ وَأَعْلَمُ
مِنَ اللّهِ
مَا لاَ تَعْلَمُونَ
﴿٦٢﴾
7: 62. "I but fulfil towards you the duties of my Lord's mission:
sincere is my advice to you,
and I know from Allah something that ye know not.
أَوَعَجِبْتُمْ
أَن جَاءكُمْ
ذِكْرٌ مِّن
رَّبِّكُمْ
عَلَى رَجُلٍ
مِّنكُمْ ...
7: 63. "Do ye wonder that there hath come to you a message from your Lord, through a man of your own people,
...لِيُنذِرَكُمْ وَلِتَتَّقُواْ وَلَعَلَّكُمْ تُرْحَمُونَ ﴿٦٣﴾
to warn you, so that ye may fear Allah and haply receive his mercy?"
فَكَذَّبُوهُ
...
7: 64. But they rejected him
...فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ...
and We delivered him, and those with him, in the ark:
...وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَاتِنَا...
But We overwhelmed in the flood those who rejected our signs.
...إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ ﴿٦٤﴾
They were indeed a blind people!
Other versions:
7: 59 [al-Araf, Mecca 39]
Yusuf Ali We sent Noah to his people. He said: "O my people! worship Allah! ye have no other god but Him. I fear for you the punishment of a dreadful day!
Pickthall We sent Noah (of old) unto his people, and he said: O my people! Serve Allah. Ye have no other God save Him. Lo! I fear for you the retribution of an Awful Day.
Transliteration Wa laqad arsalna_ nu_han ila_ qaumihi faqa_la ya_ qaumi'budulla_ha ma_ lakum min ila_hin gairuh(u_), inni akha_fu 'alaikum 'aza_ba yaumin 'azim(in).
7: 60
Yusuf Ali The leaders of his people said: "Ah! we see thee evidently wandering (in mind)."
Pickthall The chieftains of his people said: Lo! we see thee surely in plain error.
Transliteration Qa_lal mala'u min qaumihi inna_ lanara_ka fi dala_lim mubin(in).
7: 61
Yusuf Ali He said: "O my people! no wandering is there in my (mind): on the contrary I am an apostle from the Lord and Cherisher of the worlds!
Pickthall He said: O my people! There Is no error in me, but I am a messenger from the Lord of the Worlds.
Transliteration Qa_la ya_ qaumi laisa bi dala_latuw wa la_kinni rasu_lum mir rabbil 'a_lamin(a).
7: 62
Yusuf Ali "I but fulfill towards you the duties of my Lord's mission: sincere is my advice to you and I know from Allah something that ye know not.
Pickthall I convey unto you the messages of my Lord and give good counsel unto you, and know from Allah that which ye know not.
Transliteration Uballigukum risa_la_ti rabbi wa ansahu lakum wa a'lamu minalla_hi ma_ la_ ta'lamu_n(a).
7: 63
Yusuf Ali "Do ye wonder that there hath come to you a message from your Lord through a man of your own people to warn you so that ye may fear Allah and haply receive his mercy?"
Pickthall Marvel ye that there should come unto you a Reminder from your Lord by means of a man among you, that he may warn you, and that ye may keep from evil, and that haply ye may find mercy.
Transliteration Awa'ajibtum an ja_'akum zikrum mir rabbikum 'ala_ rajulim minkum liyunzirakum wa litattaqu_ wa la'allakum turhamu_n(a).
7: 64
Yusuf Ali But they rejected him and We delivered him and those with him in the ark: But We overwhelmed in the flood those who rejected our signs. They were indeed a blind people!
Pickthall But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our token. Lo! they were blind folk.
Transliteration Fa kazzabu_hu fa anjaina_hu wallazina ma'ahu_ fil fulki wa agraqnal lazina kazzabu_ bi a_ya_tina_, innahum ka_nu_ qauman 'amin(a).
3. Sura al-Imran
The Quranic Text & Ali’s Version:
إِنَّ
اللّهَ اصْطَفَى
آدَمَ وَنُوحًا
وَآلَ إِبْرَاهِيمَ
وَآلَ عِمْرَانَ
عَلَى الْعَالَمِينَ
﴿٣٣﴾
3: 33. Allah did choose Adam and Noah, the family of Abraham and the family of Imran above all people.
ذُرِّيَّةً
بَعْضُهَا مِن
بَعْضٍ ...
3: 34. Offspring, one of the other;
C374. The Prophets in the Jewish-Christian-Muslim dispensation form one family literally. But the argument is wider. All men of God form spiritually one family. If you love and obey Allah, love and obey His Messenger; your love, obedience and discipline will be the test of your Faith.
... وَاللّهُ سَمِيعٌ عَلِيمٌ ﴿٣٤﴾
and Allah heareth and knoweth all things.
Other versions:
3: 33
Yusuf Ali Allah did choose Adam and Noah the family of Abraham and the family of Imran above all people.
Pickthall Lo! Allah preferred Adam and Noah and the Family of Abraham and the Family of 'Imran above (all His) creatures.
Transliteration Innalla_hastafa_ a_dama wa nu_haw wa a_la ibra_hima wa a_la'imra_na 'alal 'a_lamin(a).
3: 34
Yusuf Ali Offspring one of the other; and Allah heareth and knoweth all things.
Pickthall They were descendants one of another. Allah is Hearer, Knower.
Transliteration Zurriyyatam ba'duha_ mim ba'd(in), walla_hu sami'un'alim(un).
[ Ruby’s Question – Note the way Adam and Noah, mentioned by individual only and not by family, whereas Abraham and Imran by their family. Why ? I believe the family of Adam is the entire mankind, and so perhaps is of Noah. After the great flood, if the rest of mankind is drowned, then the only people left is of Noah’s family and few other people. Perhaps a huge part of mankind then may be thought as descendents of Noah as well. However, Abraham and Imran were of later branches of people and can be more specified. Or could it be that the entire mankind is indicated here and favored over rest of God’s creatures ? ]
[ Ali’s note - 374 The Prophets in the Jewish-Christian-Muslim Dispensation form one family literally. But the argument is wider. All men of faith form one family. If you love and obey Allah, love and obey His Messenger; your love, obedience and discipline will be the test of your Faith. (3.34) ]
9. Surah At Tawbah
The Quranic Text & Ali’s Version:
أَلَمْ
يَأْتِهِمْ
نَبَأُ الَّذِينَ
مِن قَبْلِهِمْ
قَوْمِ نُوحٍ
وَعَادٍ وَثَمُودَ...
9: 70. Hath not the story reached them of those before them?
The people of Noah, and Ad, and Thamud;
C1328. The story:
- of Noah is told in 7:59-64:
- of 'Ad in 7:65-72; and
- of Thamud in 7:73-79;
- of Abraham in numerous places, but see specially 6:74-82;
- of Midianites in 7:85-93; and
- of Lut and the Cities of the Plain overthrown for their wickedness, in 7:80-84.
...وَقَوْمِ إِبْرَاهِيمَ وِأَصْحَابِ مَدْيَنَ ...
the people of Abraham,
the men of Madyan,
C1329. In the case of Noah and Abraham, the word I have translated as "people of..." is qaum:
these prophets were messengers each to his own people or nation, as was also Hud to the 'Ad people and Salih to the Thamud people.
The word used for the Midianites is Ashabi Madyan, which I have translated "men of Midian" for want of a better word.
The Midianites were for the greater part of their history nomads, with pasture grounds but no settled territory or town. The town of Madyan on the Gulf of 'Aqaba refers to much later times when the Midianites as a people had ceased to count.
See n. 1053 to 7:85.
... وَالْمُؤْتَفِكَاتِ...
and the cities overthrown.
C1330. The Cities of Plain, Sodom and Gomorrah, to whom Lut preached in vain to desist from their abominations: 7:80-84.
...أَتَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ...
To them came their Messengers with clear signs.
...فَمَا كَانَ اللّهُ لِيَظْلِمَهُمْ وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ ﴿٧٠﴾
It is not Allah who wrongs them, but they wrong their own souls.
Asad’s Version:
9: 70 Have then the stories of those who preceded them never come within the ken of these – of Noah’s people , and of Ad and Thamud, and of Abraham’s people, and of the folk of Madyan, and of the cities that were overthrown? To them their apostles had come with all evidence of the truth, and so it was not God who wronged them, but it was they who wronged themselves.
The Quranic Text & Ali’s Version:
وَاتْلُ
عَلَيْهِمْ
نَبَأَ نُوحٍ ...
10: 71. Relate to them the story of Noah.
C1456. The reference to Noah's story here is only incidental, to illustrate a special point. The fuller story will be found in 11:25-48, and in many other passages,
e.g., 7:59-64, 23:23-32, 26:105-122, and 37:75-82.
At each place there is a special point in the context.
The special point here is that Noah's very life and preaching among his wicked people was a cause of offence to them. But he feared nothing, trusted in Allah, delivered his message, and was saved from the Flood.
... إِذْ قَالَ لِقَوْمِهِ...
Behold! he said to his People:
...يَا قَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِي وَتَذْكِيرِي بِآيَاتِ اللّهِ فَعَلَى اللّهِ تَوَكَّلْتُ...
"O my People! if it be hard on your (mind) that I should stay (with you) and commemorate the Signs of Allah -- yet I put my trust in Allah.
...فَأَجْمِعُواْ أَمْرَكُمْ وَشُرَكَاءكُمْ...
Get ye then an agreement about your plan and among your Partners,
...ثُمَّ لاَ يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً...
so your plan be not to you dark and dubious.
C1457. Firm in his sense of Truth from Allah. Noah plainly told his people to condemn him to death if they liked, openly and in concert, so that he should at least know who would listen to his Message and who would not. He wanted them to be frank and direct, for he feared nothing.
...ثُمَّ اقْضُواْ إِلَيَّ وَلاَ تُنظِرُونِ ﴿٧١﴾
Then pass your sentence on me, and give me no respite.
فَإِن تَوَلَّيْتُمْ
فَمَا سَأَلْتُكُم
مِّنْ أَجْرٍ ...
10: 72. "But if ye turn back, (consider): no reward have I asked of you:
C1458. The Prophet of Allah preaches for the good of his people. But he claims no reward from them, but on the contrary is reviled, persecuted, banished, and often slain.
... إِنْ أَجْرِيَ إِلاَّ عَلَى اللّهِ...
my reward is only due from Allah,
...وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ ﴿٧٢﴾
and I have been commanded to be of those who submit to Allah's Will (in Islam)."
10: 73. They rejected him,
...فَنَجَّيْنَاهُ وَمَن مَّعَهُ فِي الْفُلْكِ وَجَعَلْنَاهُمْ خَلاَئِفَ...
but We delivered him, and those with him, in the Ark, and We made them inherit (the earth),
...وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَاتِنَا...
while We overwhelmed in the Flood those who rejected Our Signs.
C1459. Cf. 7:64.
...فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ ﴿٧٣﴾
Then see what was the end of those who were warned (but heeded not)!
Other versions:
10: 71 [Yunus, Mecca 10]
Asad …….”O my people ! If my presence and my announcement of God’s messages are repugnant to you – well, in God have I placed my trust. Decide, then, upon what you are going to do, and those beings to whom you ascribe a share in God’s divinity; and once you have chosen your course of action, let no hesitation deflect you from it………”
Yusuf Ali Relate to them the story of Noah. Behold! he said to his People: "O my People! if it be hard on your (mind) that I should stay (with you) and commemorate the Signs of Allah yet I put my trust in Allah. Get ye then an agreement about your plan and among your Partners so your plan be not to you dark and dubious. Then pass your sentence on me and give me no respite.
Pickthall Recite unto them the story of Noah, when he told his people: O my people! If my sojourn (here) and my reminding you by Allah's revelations are an offence unto you, in Allah have I put my trust, so decide upon your course of action, you and your partners. Let not your course of action be in doubt, for you. Then have at me, give me no respite.
Yuksel Recite for them the news of Noah as he said to his people: "My people, if my position has become too troublesome for you, and my reminding you of God's signs, then in God I place my trust. So, gather your action and your partners together, then make certain your action does not cause you regret, then come to judge me, and do not hold back."
Transliteration Watlu 'alaihim naba'a nu_h(in), iz qa_la li qaumihi ya_ qaumi in ka_na kabura 'alaikum maqa_mi wa tazkiri bi a_ya_tilla_h fa 'alalla_hi tawakkaltu fa ajmi'u_ amrakum wa syuraka_'akum summa la_ yakun amrukum 'alaikum gummatan summa-qdu_ ilayya wa la_ tunziru_n(a).
[[ Ruby’s note 10:71 – This particular expression shows Noah’s trust in God and firmness in his pursuit. Noah challenged his wicked people to inflict him with the severest penalty and see if he changes a bit by that. That in itself is the proof of the prophet-hood. If he was an imposter he would have asked something from the society and his fellows. Here Noah is establishing the fact that he does not ask anything in return from his society. On top he would bear the severe consequence of bringing the Message himself and he was willing to do so without a flinch. This fearlessness and assertiveness of a human being -- in going against the entire society and perhaps against most of his people around him and as a result giving up what a life needs and aspires -- is the proof that one is guided by Divine Will and for a higher purpose. Any other type of activists would ask something from his/her society and life and would make some compromise even with good and understandable justification and motive. A person of God on the other hand makes no such compromises and willingly accepts the consequence even death in establishing fundamental truth. The differences between these two groups and their mindsets are different and distinct. ]]
10: 72
Yusuf Ali "But if ye turn back (consider): no reward have I asked of you: my reward is only due from Allah and I have been commanded to be of those who submit to Allah's Will (in Islam)."
Pickthall But if ye are averse I have asked of you no wage. My wage is the concern of Allah only, and I am commanded to be of those who surrender (unto Him).
Yuksel "But if you turn away, then I have not asked you for any reward, for my reward is with God. I have been commanded to be of those who have peacefully surrendered."
Transliteration Fa in tawallaitum fama_ sa'altukum min ajr(in), in ajriya illa_ 'alalla_h(i), wa umirtu an aku_na minal muslimin(a).
10: 73
Asad ………….and made them inherit [the earth]
Yusuf Ali They rejected him but We delivered him and those with him in the Ark and We made them inherit (the earth) while We overwhelmed in the Flood those who rejected Our Signs. Then see what was the end of those who were warned (but heeded not)!
Pickthall But they denied him, so We saved him and those with him in the ship, and made them viceroys (in the earth), while We drowned those who denied Our revelations. See then the nature of the consequence for those who had been warned.
Yuksel They denied him, so We saved him and those with him in the Ship, and We made them to succeed each other, and We drowned those who denied Our signs. So see how the punishment of those who were warned was!
Transliteration Fa kazzabu_hu fa najjaina_hu wa mam ma'ahu_ fil fulki wa ja'alna_hum khlala_'ifa wa agraqnal lazina kazzabu_ bi a_ya_tina_, fanzur kaifa ka_na 'a_qibatul munzarin(a).
[[ Ali’s notes - 1456 The reference to Noah's story here is only incidental, to illustrate a special point. The fuller story will be found in xi. 25-48, and in many other passages, e.g., vii. 59-64, xxiii 23-32, xxvi, 105-122, and xxxvii, 75-82. At each place there is a special point in the context. The special point here is that Noah's very life and preaching among his wicked people was a cause of offence to them. But he feared nothing, trusted in Allah, delivered his message, and was saved from the Flood. (10.71)
1457 Firm in his sense of Truth from Allah. Noah plainly told his people to condemn him to death if they liked, openly and in concert, so that he should at least know who would listen to his Message and who would not. He wanted them to be frank and direct, for he feared nothing. (10.71)
1458 The Prophet of Allah preaches for the good of his people. But he claims no reward from them, but on the contrary is reviled, persecuted, banished, and often slain. (10.72)
1459 Cf. vii. 64. (10.73) ]]
11.Surah Hud
The Quranic Text & Ali’s Version:
وَلَقَدْ
أَرْسَلْنَا
نُوحًا إِلَى
قَوْمِهِ إِنِّي
لَكُمْ نَذِيرٌ
مُّبِينٌ ﴿٢٥﴾
11: 25. We sent Noah to his people (with a mission):
"I have come to you with a Clear Warning:
أَن لاَّ
تَعْبُدُواْ
إِلاَّ اللّهَ...
11: 26. "That ye serve none but Allah:
...إِنِّيَ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ ﴿٢٦﴾
verily I do fear for you the Penalty of a Grievous Day."
C1517. Noah's mission was to a wicked world, plunged in sin. The mission had a double character, as in the mission of all Prophets of Allah: it had to warn men against evil and call them to repentance, and it had to give them the glad tidings of Allah's Grace in case they turned back to Allah: it was a Guidance and Mercy.
فَقَالَ
الْمَلأُ الَّذِينَ
كَفَرُواْ مِن
قِوْمِهِ...
11: 27. But the Chiefs of the Unbelievers among his people said:
...مَا نَرَاكَ إِلاَّ بَشَرًا مِّثْلَنَا...
"We see (in) thee nothing but a man like ourselves:
...وَمَا نَرَاكَ اتَّبَعَكَ إِلاَّ الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ...
nor do we see that any follow thee but the meanest among us, in judgment immature:
...وَمَا نَرَى لَكُمْ عَلَيْنَا مِن فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ ﴿٢٧﴾
nor do we see in you (all) any merit above us:
in fact we think ye are liars!
C1518. The Unbelievers were impelled by three powerful human motives of evil to resist Grace:
1. jealousy of other men; they said, "Why, you are no better than ourselves," half perceiving the Prophet's superiority, and half ignoring it;
2. contempt of the weak and lowly, who are often better intellectually, morally, and spiritually; they said, "We cannot believe or do what these fellows, our inferiors in social rank, believe or do!";
3. arrogance and self-sufficiency, which is a vice cognate to 2, looked at from a different angle; they said, "We are really better than the lot of you!"
Now the claim made on behalf of Allah's Message attacked all these three attitudes. And all they could say against it was to abuse it impatiently, and call it a lie.
قَالَ
يَا قَوْمِ
أَرَأَيْتُمْ
إِن كُنتُ عَلَى
بَيِّنَةٍ مِّن
رَّبِّيَ...
11: 28. He said: "O my people!
see ye if (it be that) I have a Clear Sign from my Lord,
...وَآتَانِي رَحْمَةً مِّنْ عِندِهِ فَعُمِّيَتْ عَلَيْكُمْ...
and that He hath sent Mercy unto me from His own Presence, but that the Mercy hath been obscured from your sight?
C1519. Noah's answer (like that of the Prophet of Allah who spoke in later ages in Makkah and Madinah is a pattern of humility, gentleness, firmness, persuasiveness, truth, and love for his own people.
- First, he meekly (not exultingly) informs them that he has got a Message from Allah.
- Secondly, he tells them that it is a Message of Mercy even in its warning, though in their arrogance the Mercy may be hidden from them.
- Thirdly, he tells them plainly that there can be no compulsion in Religion: but will they not accept with goodwill what is for their own benefit?
He pleads with them as one of their own.
...أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ ﴿٢٨﴾
Shall we compel you to accept it when ye are averse to it?
وَيَا قَوْمِ
لا أَسْأَلُكُمْ
عَلَيْهِ مَالاً
إِنْ أَجْرِيَ
إِلاَّ عَلَى
اللّهِ...
11: 29. "And O my People!
I ask you for no wealth in return: my reward is from none but Allah:
C1520. The fourth point in Noah's address meets their accusation that he was a liar, implying that he was serving some selfish end of his own: on the contrary, he says, he seeks no reward from them but will bear any insults they heap on him, for he looks to Allah rather men.
But, fifthly if they insult the poor and needy who come to him in Faith, and think that he would send them away in order to attract the great ones of the land, he tells them plainly that they are mistaken.
In fact, (sixthly), he has no hesitation in telling the blunt truth that they are the ignorant ones, and not the poor who came to seek Allah's Truth!
...وَمَآ أَنَاْ بِطَارِدِ الَّذِينَ آمَنُواْ...
but I will not drive away (in contempt) those who believe:
...إِنَّهُم مُّلاَقُو رَبِّهِمْ وَلَـكِنِّيَ أَرَاكُمْ قَوْمًا تَجْهَلُونَ ﴿٢٩﴾
for verily they are to meet their Lord, and ye I see are the ignorant ones!
وَيَا
قَوْمِ مَن
يَنصُرُنِي
مِنَ اللّهِ
إِن طَرَدتُّهُمْ...
11: 30. "And O my People!
who would help me against Allah if I drove them away?
...أَفَلاَ تَذَكَّرُونَ ﴿٣٠﴾
Will ye not then take heed?
C1521. But (seventhly) again he pleads, with as much earnestness as ever, that he is one of themselves, and just doing his truest duty.
Would they have him do less?
Indeed, would they not themselves see the Truth and come into the goodly company of Believers?
11: 31. "I tell you not that
C1522. The eighth point that Noah urges is that he is not a mere vulgar soothsayer pretending to reveal secrets not worth knowing, nor an angel living in another world, with no ties to them. He is their real well-wisher, delivering a true Message from Allah.
... عِندِي خَزَآئِنُ اللّهِ ...
with me are the Treasures of Allah,
... وَلاَ أَعْلَمُ الْغَيْبَ...
nor do I know what is hidden,
...وَلاَ أَقُولُ إِنِّي مَلَكٌ...
nor claim I to be an angel.
...وَلاَ أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ اللّهُ خَيْرًا...
Nor yet do I say, of those whom your eyes do despise that Allah will not grant them (all) that is good:
C1524. But Noah will not close his argument without defending the men of Faith, whom the Chiefs despise because they are lacking in worldly goods.
He tells them plainly that Allah perhaps sees in them something in which they, the arrogant Chiefs, are lacking. Their spiritual faculties can only be appreciated truly by Him to Whom all the secrets of the spirit are open. But he, Noah, must declare boldly his own Faith, and this is the ninth point in his argument.
...اللّهُ أَعْلَمُ بِمَا فِي أَنفُسِهِمْ...
Allah knoweth best what is in their souls:
...إِنِّي إِذًا لَّمِنَ الظَّالِمِينَ ﴿٣١﴾
I should, if I did, indeed be a wrongdoer."
قَالُواْ
يَا نُوحُ قَدْ
جَادَلْتَنَا
فَأَكْثَرْتَ
جِدَالَنَا...
11: 32. They said:
"O Noah! thou hast disputed with us, and (much) hast thou prolonged the dispute with us:
...فَأْتَنِا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ ﴿٣٢﴾
now bring upon us what thou threatenest us with, if thou speakest the truth!"
C1525. To Noah's address the worldly Chiefs give a characteristic reply.
In its aggressive spirit it is the very antithesis of the gentle remonstrance of Noah. Because he had gently and patiently argued with them, they impatiently accuse him of "disputing with them" and "prolonging the dispute".
They are unable to deal with his points. So they arrogantly throw out their challenge, which is a compound of hectoring insolence, unreasoning skepticism, and biting irony.
"You foretell disaster to us if we don't mend our ways! Let us see you bring it on! Now, if you please! Or shall we have to call you a liar?"
قَالَ
إِنَّمَا يَأْتِيكُم
بِهِ اللّهُ
إِن شَاء وَمَا
أَنتُم بِمُعْجِزِينَ ﴿٣٣﴾
11: 33. He said:
"Truly, Allah will bring it on you if He wills -- and then, ye will not be able to frustrate it!
C1526. To the blasphemous challenge addressed to Noah his only answer could be:
"I never claimed that I could punish you. All punishment is in the hands of Allah, and He knows best when His punishment will descend.
But this I can tell you! His punishment is sure if you do not repent, and when it comes, you will not be able to ward it off!"
وَلاَ
يَنفَعُكُمْ
نُصْحِي إِنْ
أَرَدتُّ أَنْ
أَنصَحَ لَكُمْ
إِن كَانَ اللّهُ
يُرِيدُ أَن
يُغْوِيَكُمْ...
11: 34. "Of no profit will be my counsel to you, much as I desire to give you (good) counsel, if it be that Allah willeth to leave you astray:
C1527. But Noah's heart bleeds for his people. They are preparing their own undoing! All his efforts are to be vain! Obstinate as they are, Allah's grace must be withdrawn, and then who can help them, and what use is any counsel?
But again he will try to remind them of their Lord, and turn their face to Him. For their ultimate return to His judgment-seat is certain, to answer for their conduct.
...هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ ﴿٣٤﴾
He is your Lord! and to Him will ye return!"
11: 35. Or do they say, "He has forged it?"
...قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي وَأَنَاْ بَرِيءٌ مِّمَّا تُجْرَمُونَ ﴿٣٥﴾
Say:
"If I had forged it, on me were my sin!
And I am free of the sins of which ye are guilty!
C1528. The fine narrative of dramatic power is here interrupted by a verse which shows that the story of Noah is also a Parable for the time and the ministry of Muhammad the Prophet.
The wonderful force and aptness of the story cannot be denied. The enemy therefore turns and says, "Oh! but you invented it!"
The answer is, "No! but it is Allah's own truth! You may be accustomed to dealing in falsehoods, but I protest that I am free from such sins."
The place of this verse here corresponds to the place of verse 49 at the end of the next Section.
While understanding this verse to refer to Al-Mustafa, as most of the accepted Commentators understand it, it is possible also, I think, to read it into the story of Noah, for all Prophets have similar spiritual experiences.
وَأُوحِيَ
إِلَى نُوحٍ
أَنَّهُ لَن
يُؤْمِنَ مِن
قَوْمِكَ إِلاَّ
مَن قَدْ آمَنَ...
11: 36. It was revealed to Noah:
"None of thy people will believe except those who have believed already!
C1529. The story of Noah is resumed.
A point was reached, when it was clear that there was no hope of saving the sinners, who were courting their own destruction. It was to be a great Flood. So Noah was ordered to construct a great Ark or Ship, a heavy vessel to remain afloat in the Flood, so that the righteous could be saved in it.
...فَلاَ تَبْتَئِسْ بِمَا كَانُواْ يَفْعَلُونَ ﴿٣٦﴾
So grieve no longer over their (evil) deeds.
وَاصْنَعِ
الْفُلْكَ
بِأَعْيُنِنَا
وَوَحْيِنَا
وَلاَ تُخَاطِبْنِي
فِي الَّذِينَ
ظَلَمُواْ...
11: 37. "But construct an Ark under Our eyes and Our inspiration, and address Me no (further) on behalf of those who are in sin:
C1530. It was to be built under the special instructions of Allah, to serve the special purpose it was intended to serve.
...إِنَّهُم مُّغْرَقُونَ ﴿٣٧﴾
for they are about to be overwhelmed (in the Flood)."
وَيَصْنَعُ
الْفُلْكَ
وَكُلَّمَا
مَرَّ عَلَيْهِ
مَلأٌ مِّن
قَوْمِهِ سَخِرُواْ
مِنْهُ...
11: 38. Forthwith he starts constructing the Ark:
every time that the Chiefs of his People passed by him they threw ridicule on him.
C1531. The ridicule of the sinners, from their own point of view, was natural. Here was a Prophet turned carpenter! Here was a plain in the higher reaches of the Mesopotamian basin, drained by the majestic Tigris, over 800 to 900 miles from the sea Arabian Gulf in a straight line! Yet he talks of a flood like the Sea!
All material civilisations pride themselves on their Public Works and their drainage schemes. And here was a fellow relying on Allah! But did not their narrow pride seem ridiculous also to the Prophet of Allah!
Here were men steeped in sin and insolence! And they pit themselves against the power and the promise of Allah! Truly a contemptible race is man!
...قَالَ إِن تَسْخَرُواْ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ ﴿٣٨﴾
He said: "If ye ridicule us now, we (in our turn) can look down on you with ridicule likewise!
C1532. The Arabic Aorist may be construed either by the present tense or the future tense, and both make good sense here.
Following Zamakhshari, I construe in the present tense, because the future is so tragic for the sinners.
For the time being the worldly ones looked down on the Believers as they always do: but the Believers relied on Allah, and pitied their critics for knowing no better!- for their arrogance was really ridiculous.
فَسَوْفَ
تَعْلَمُونَ
مَن يَأْتِيهِ
عَذَابٌ يُخْزِيهِ
وَيَحِلُّ
عَلَيْهِ عَذَابٌ
مُّقِيمٌ ﴿٣٩﴾
11: 39. "But soon will ye know who it is on whom will descend a Penalty that will cover them with shame -- will be unloosed a Penalty lasting."
حَتَّى
إِذَا جَاء
أَمْرُنَا
وَفَارَ التَّنُّورُ...
11: 40. At length, behold! there came Our Command, and the fountains of the earth gushed forth!
C1533. Far at tannuru. Two interpretations have been given:
- the fountains or the springs on the surface of the earth bubbled over or gushed forth; or
- the oven boiled over.
The former has the weight of the best authority behind it and I prefer it.
Moreover, the same phrase occurs in 23:27, where it is a clause coordinated (as here) with the coming of Allah's Command.
These two passages may be compared with 54:11-12, where it is said that water poured forth from the skies and gushed forth from the springs.
This double action is familiar to any one who has seen floods on a large scale. The rain from above would saturate the great Ararat Plateau, and give great force to the springs and fountains in the valley of the Tigris below.
...قُلْنَا احْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ...
We said:
"Embark therein, of each kind two, male and female,
C1534. Zaujaini: the dual number refers to the two individuals in each pair of opposite sexes.
Some of the most authoritative Commentators (e.g., Imam Razi) construe in this sense, though others construe it to mean two pairs of each species.
...وَأَهْلَكَ إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ آمَنَ...
and your family -- except those against whom the Word has already gone forth -- and the Believers."
C1535. A disobedient and recalcitrant son (or step-son or grandson) of Noah is mentioned below (11:42-43, 45-56).
A member of the family, who breaks away from the traditions of the family in things that matter, ceases to share in the privileges of the family.
...وَمَا آمَنَ مَعَهُ إِلاَّ قَلِيلٌ ﴿٤٠﴾
But only a few believed with him.
وَقَالَ ارْكَبُواْ
فِيهَا بِسْمِ
اللّهِ مَجْرَاهَا
وَمُرْسَاهَا...
11: 41. So he said:
"Embark ye on the Ark, in the name of Allah, whether it move or be at rest!
...إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ ﴿٤١﴾
For my Lord is, be sure, Oft-Forgiving, Most Merciful!"
وَهِيَ
تَجْرِي بِهِمْ
فِي مَوْجٍ
كَالْجِبَالِ...
11: 42. So the Ark floated with them on the waves (towering) like mountains,
C1536. The simile of mountains applies to the waves, which were mountain high,- literally, for the peaks were being submerged.
...وَنَادَى نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ...
and Noah called out to his son, who had separated himself (from the rest):
...يَا بُنَيَّ ارْكَب مَّعَنَا وَلاَ تَكُن مَّعَ الْكَافِرِينَ ﴿٤٢﴾
"O my son! embark with us, and be not with the Unbelievers!"
قَالَ سَآوِي
إِلَى جَبَلٍ
يَعْصِمُنِي
مِنَ الْمَاء...
11: 43. The son replied: "I will be take myself to some mountain: it will save me from the water."
C1537. The Unbelievers refuse to believe in Allah, but have great faith in material things! This young man was going to save himself on mountain peaks, not knowing that the peaks were themselves being submerged.
...قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللّهِ إِلاَّ مَن رَّحِمَ...
Noah said:
"This day nothing can save, from the Command of Allah, any but those on whom He hath mercy!" --
...وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ ﴿٤٣﴾
and the waves came between them, and the son was among those over whelmed in the Flood.
11: 44. When the word went forth:
C1538. A wonderful passage. The whole picture is painted in just a few words. The chain of material facts are linked together, not only in their relations to each other, but also in their relation to the spiritual forces that control them, and the spiritual consequences of Sin and wrong-doing.
The drowning in the material sense was the least part of the Penalty. A whole new world came into existence after the Deluge. (R).
... يَا أَرْضُ ابْلَعِي مَاءكِ وَيَا سَمَاء أَقْلِعِي وَغِيضَ الْمَاء...
"O earth! swallow up thy water, and O sky! withhold (thy rain)!"
and the water abated,
...وَقُضِيَ الأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ...
and the matter was ended.
The Ark rested on Mount Judi
C1539. Let us get a little idea of the geography of the place. The letters J.B. and K are philologically interchangeable, and Judi, Gudi, Kudi are sounds that can pass into each other. There is no doubt that the name is connected with the name "Kurd", in which the letter r is a later interpolation, for the oldest Sumerian records name a people called Kuti or Gutu as holding the middle Tigris region not later than 2000 B.C. (see E.B., Kurdistan).
That region comprises the modern Turkish district of Bohtan, in which Jabal Judi is situated (near the frontiers of modern Turkey, modern Iraq, and modern Syria), and the town of Jaziratibn 'Umar, (on the present Turco-Syrian frontier), and it extends into 'Iraq and Persia.
The great mountain mass of the Ararat plateau dominates this district. This mountain system "is unique in the Old World in containing great sheets of water that are bitter lakes without outlets, Lake Van and Lake Urumiya being the chief' (E.B., Asia).
Such would be the very region for a stupendous Deluge if the usual scanty rainfall were to be changed into a very heavy downpour. A glacier damming of Lake Van in the Ice Age would have produced the same result. The region has many local traditions connected with Noah and the Flood.
The Biblical legend of Mount Ararat being the resting place of Noah's Ark is hardly plausible, seeing that the highest peak of Ararat is over 16,000 feet high. If it means one of the lower-peaks of the Ararat system, it agrees with the Muslim tradition about Mount Judi (or Gudi), and this is in accordance with the oldest and best local traditions. These traditions are accepted by Josephus, by the Nestorian Christians, and indeed by all the Eastern Christians and Jews, and they are the best in touch with local traditions. See (Viscount) J. Bryce, "Transcaucasia and Ararat," 4th ed., 1896. p. 216.
...وَقِيلَ بُعْداً لِّلْقَوْمِ الظَّالِمِينَ ﴿٤٤﴾
and the word went forth:
"Away with those who do wrong!"
وَنَادَى
نُوحٌ رَّبَّهُ
فَقَالَ رَبِّ
إِنَّ ابُنِي
مِنْ أَهْلِي...
11: 45. And Noah called upon his Lord, and said:
"O my Lord! surely my son is of my family!
...وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ ﴿٤٥﴾
and Thy promise is true, and Thou art the Justest of Judges!"
قَالَ
يَا نُوحُ إِنَّهُ
لَيْسَ مِنْ
أَهْلِكَ...
11: 46. He said:
"O Noah! he is not of thy family:
C1540. See n. 5135 above.
Like all Prophets of Allah, Noah was kind-hearted, but he is told that there can be no compromise with evil. And Noah acknowledges the reproof.
There was a wife of Noah, who was also an unbelieving woman (66:10), and she suffered the fate of Unbelievers.
...إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ...
for his conduct is unrighteous.
...فَلاَ تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ...
So ask not of Me that of which thou hast no knowledge!
...إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ ﴿٤٦﴾
I give thee counsel, lest thou act like the ignorant!"
قَالَ
رَبِّ إِنِّي
أَعُوذُ بِكَ
أَنْ أَسْأَلَكَ
مَا لَيْسَ لِي
بِهِ عِلْمٌ...
11: 47. Noah said:
"O my Lord! I do seek refuge with Thee, lest I ask Thee for that of which I have no knowledge.
...وَإِلاَّ تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ ﴿٤٧﴾
And unless Thou forgive me and have Mercy on me, I should indeed be lost!"
C1541. Noah, in his natural affection and respect for ties of relationship, was overcome with human weakness in wishing to reverse the Decree of Allah.
It was not sin but ignorance. His ignorance was corrected by divine inspiration, and he immediately saw the full Truth, acknowledged his error, and asked for Allah's forgiveness and mercy. This is the standard set for us all.
قِيلَ
يَا نُوحُ اهْبِطْ
بِسَلاَمٍ
مِّنَّا وَبَركَاتٍ
عَلَيْكَ وَعَلَى
أُمَمٍ مِّمَّن
مَّعَكَ...
11: 48. The word came:
"O Noah! come down (from the Ark) with Peace from Us, and Blessings on thee and on some of the Peoples (who will spring) from those with thee:
...وَأُمَمٌ سَنُمَتِّعُهُمْ ...
but (there will be other) Peoples to whom We shall grant their pleasures (for a time),
C1542. Cf. 2:126.
... ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ ﴿٤٨﴾
but in the end will a grievous Penalty reach them from Us."
C1543. Those who truly seek Allah's light and guidance and sincerely bend their will to His Will are freely admitted to Allah's grace. Notwithstanding any human weaknesses in them, they are advanced higher in the stage on account of their Faith, Trust, and Striving after Right. They are given Allah's Peace, which gives the soul true calmness and strength, and all the blessings that flow from spiritual life.
This was given not only to Noah and his family but to all the righteous people who were saved with him. And their descendants were also promised those blessings on condition of righteousness. But some of them fell from grace, as we know in history. Allah's grace is not a social or family privilege. Each people and each individual must earnestly strive for it and earn it.
تِلْكَ مِنْ
أَنبَاء الْغَيْبِ
نُوحِيهَا
إِلَيْكَ...
11: 49. Such are some of the stories of the Unseen, which We have revealed unto thee:
...مَا كُنتَ تَعْلَمُهَا أَنتَ وَلاَ قَوْمُكَ مِن قَبْلِ هَـذَا...
before this, neither thou nor thy People knew them.
...فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ ﴿٤٩﴾
So persevere patiently:
for the End is for those who are righteous.
C1544. Cf. n. 1528 to 11:35.
The sum of the whole matter is that the righteous, who work for Allah and their fellow-men, may be traduced, insulted, and persecuted. But they will be sustained by Allah's Mercy. They must go on working patiently, for the End will all be for them and their Cause.
Other versions:
11: 25
Asad And indeed , we sent forth Noah unto his people: “Behold, I come unto you with the plain warning.
Yusuf Ali We sent Noah to his people (with a mission): "I have come to you with a Clear Warning:
Pickthall And We sent Noah unto his folk (and he said): I am a plain warner unto you.
Transliteration Wa laqad arsalna_ nu_han ila_ qaumihi inni lakum nazirum mubin(un),
[asad note 45: …….and stresses the fact that the fundamental message of the Quran is the same as that conveyed to man by the earlier prophets (manar XII, 59f),…see also surah 7, note 45]
11: 26
Yusuf Ali "That ye serve none but Allah: verily I do fear for you the Penalty of a Grievous Day."
Pickthall That ye serve none, save Allah. Lo! I fear for you the retribution of a painful Day.
Transliteration Alla_ ta'budu_ illalla_h(a), inni akha_fu 'alaikum 'aza_ba yaumin alim(in).
[[ Ali’s note - 1517 Noah's mission was to a wicked world, plunged in sin. The mission had a double character, as in the mission of all Prophets of Allah: it had to warn men against evil and call them to repentance, and it had to give them the glad tidings of Allah's Grace in case they turned back to Allah: it was a Guidance and Mercy. (11.26)]]
11: 27
Yusuf Ali But the Chiefs of the Unbelievers among his people said: "We see (in) thee nothing but a man like ourselves: nor do we see that any follow thee but the meanest among us in judgment immature: nor do we see in you (all) any merit above us: in fact we think ye are liars!
Pickthall The chieftains of his folk, who disbelieved, said: We see thee but a mortal like us, and we see not that any follow thee save the most abject among us, without reflection. We behold in you no merit above us--nay, we deem you liars.
Transliteration Fa qa_lal mala'ul lazina kafaru_ min qaumihi ma_ nara_ka illa_ basyaram mislana_ wa ma_ nara_ka-ttaba'aka illal lazina hum ara_ziluna_ ba_diyar ra'y(i), wa ma_ nara_ lakum 'alaina_ min fadlim bal nazunnukum ka_zibin(a).
[[ Ali’s notes - 1517 Noah's mission was to a wicked world, plunged in sin. The mission had a double character, as in the mission of all Prophets of Allah: it had to warn men against evil and call them to repentance, and it had to give them the glad tidings of Allah's Grace in case they turned back to Allah: it was a Guidance and Mercy. (11.26)
1518 The Unbelievers were impelled by three powerful human motives of evil to resist Grace: (1) jealousy of other men; they said, "Why, you are no better than ourselves," half perceiving the Prophet's superiority, and half ignoring it; (2), contempt of the weak and lowly, who are often better intellectually, morally, and spiritually; they said, "We cannot believe or do what these fellows, our inferiors in social rank, believe or do!"; (3) arrogance and self-sufficiency, which is a vice cognate to (2), looked at from a different angle; they said, "We are really better than the lot of you!" Now the claim made on behalf of Allah's Message attacked all these three attitudes. And all they could say against it was to abuse it impatiently, and call it a lie. (11.27)]]
11: 28
Asad Said [Noah]: “O my people! What do you think? If [it be true that] I am taking my stand on a clear evidence from my Sustainer, who has vouchsafed unto me grace from Himself – [a revelation] to which you have remained blind-: [if this be true,] can we force it on you even though it be hateful to you? [note 49]
Yusuf Ali He [Noah] said: "O my people! see ye if (it be that) I have a Clear Sign from my Lord and that He hath sent Mercy unto me from His own Presence but that the Mercy hath been obscured from your sight? Shall we compel you to accept it when ye are averse to it?
Pickthall He said: O my people! Bethink you, if I rely on a clear proof from my Lord and there hath come unto me a mercy from His presence, and it hath been made obscure to you, can we compel you to accept it when ye are averse thereto?
Transliteration Qa_la ya_ qaumi ara'aitum in kuntu 'ala_ bayyinatim mir rabbi wa a_ta_ni rahmatam min 'indihi fa 'ummiyat 'alaikum, anulzimukumu_ha_ wa antum lahu_ ka_rihu_n(a).
[Ali’s note - 1519 Noah's answer (like that of the Prophet of Allah who spoke in later ages in Makkah and Madinah) is a pattern of humility, gentleness, firmness, persuasiveness, truth, and love for his own people. First, he meekly (not exultingly) informs them that he has got a Message from Allah. Secondly, he tells them that it is a Message of Mercy even in its warning, though in their arrogance the Mercy may be hidden from them. Thirdly, he tells them plainly that there can be no compulsion in Religion: but will they not accept with goodwill what is for their own benefit? He pleads with them as one of their own. (11.28) ]
[Asad’s note 49 – A reference to the cardinal Quranic doctrine that “thee shall be no coercion in matters of faith” (2:256), as well as to the oft-repeated statement that a prophet is no more than “a warner and a bearer of glad tidings”, implying that his duty consists only in delivering the message entrusted to his. The plural “we” in this sentence relates to Noah and his followers.]
11: 29
Yusuf Ali "And O my People! I ask you for no wealth in return: my reward is from none but Allah: but I will not drive away (in contempt) those who believe: for verily they are to meet their Lord and ye I see are the ignorant ones!
Pickthall And O my people! I ask of you no wealth therefore. My reward is the concern only of Allah, and I am not going to thrust away those who believe Lo! they have to meet their Lord but I see you a folk that are ignorant.
Transliteration Wa ya_ qaumi la_ as'alukum 'alaihi ma_la_(n), in ajriya illa_ 'alalla_hi wa ma_ ana bita_ridil lazina a_manu_, innahum mula_qu_ rabbihim wa la_kinni ara_kum qauman tajhalu_n(a).
[[ Ali’s notes -
1519 Noah's answer (like that of the Prophet of Allah who spoke in later ages in Makkah and Madinah) is a pattern of humility, gentleness, firmness, persuasiveness, truth, and love for his own people. First, he meekly (not exultingly) informs them that he has got a Message from Allah. Secondly, he tells them that it is a Message of Mercy even in its warning, though in their arrogance the Mercy may be hidden from them. Thirdly, he tells them plainly that there can be no compulsion in Religion: but will they not accept with goodwill what is for their own benefit? He pleads with them as one of their own. (11.28)
1520 The fourth point in Noah's address meets their accusation that he was a liar, implying that he was serving some selfish end of his own: on the contrary, he says, he seeks no reward from them but will bear any insults they heap on him, for he looks to Allah rather than men. But, fifthly if they insult the poor and needy who come to him in Faith, and think that he would send them away in order to attract the great ones of the land, he tells them plainly that they are mistaken. In fact, (sixthly), he has no hesitation in telling the blunt truth that they are the ignorant ones, and not the poor who came to seek Allah's Truth! (11.29) ]]
11: 30
Yusuf Ali "And O my People! who would help me against Allah if I drove them away? Will ye not then take heed?
Pickthall And, O my people! who would deliver me from Allah if I thrust them away? Will ye not then reflect?
Transliteration Wa ya_ qaumi may yansuruni minalla_hi in tarattuhum, afala_ tazakkaru_n(a).
11: 31
Yusuf Ali "I tell you not that with me are the Treasures of Allah nor do I know what is hidden nor claim I to be an angel. Nor yet do I say of those whom your eyes do despise that Allah will not grant them (all) that is good: Allah knoweth best what is in their souls: I should if I did indeed be a wrongdoer."
Pickthall I say not unto you: "I have the treasures of Allah" nor "I have knowledge of the Unseen," nor say I: "Lo! I am an angel!" Nor say I unto those whom your eyes scorn that Allah will not give them good--Allah knoweth best what is their hearts--Lo! then indeed I should be of the wrong-doers.
Transliteration Wa la_ aqu_lu lakum 'indi khaza_'inulla_hi wa la_ a'lamul gaiba wa la_ aqu_lu inni malakuw wa la_ aqu_lu lillazina tazdari a'yunukum lay yu'tiyahumulla_hu khaira_(n), alla_hu a'lamu bima_ fi anfusihim, inni izal laminaz za_limin(a).
[[ Ali’s notes -
1521 But (seventhly) again he pleads, with as much earnestness as ever, that he is one of themselves, and just doing his truest duty. Would they have him do less? Indeed, would they not themselves see the Truth and come into the goodly company of Believers? (11.30)
1522 The eighth point that Noah urges is that he is not a mere vulgar soothsayer pretending to reveal secrets not worth knowing, nor an angel living in another world, with no ties to them. He is their real well-wisher, delivering a true Message from Allah. (11.31)
1523 Cf. vi. 50 and n. 867. (11.31)
1524 But Noah will not close his argument without defending the men of Faith, whom the Chiefs despise because they are lacking in worldly goods. He tells them plainly that Allah perhaps sees in them something in which they, the arrogant Chiefs, are lacking. Their spiritual faculties can only be appreciated truly by Him to Whom all the secrets of the spirit are open. But he, Noah, must declare boldly his own Faith, and this is the ninth point in his argument. (11.31) ]]
11: 32
Asad “………and has [needlessly] prolonged our controversy [note 54] ……if you are a man of truth!”
Yusuf Ali They said: "O Noah! thou hast disputed with us and (much) hast thou prolonged the dispute with us: now bring upon us what thou threatenest us with if thou speakest the truth!"
Pickthall They said: O Noah! Thou hast disputed with us and multiplied disputation with us; now bring upon Us that wherewith thou threatenest us, if thou art of the truthful.
Transliteration Qa_lu_ ya_ nu_hu qad ja_daltana_ fa aksarta jida_lana_ fa'tina_ bima_ ta'iduna_ in kunta minas sa_diqin(a).
[[ Ali’s note -
To Noah's address the worldly Chiefs give a characteristic reply. In its aggressive spirit it is the very antithesis of the gentle remonstrance’s of Noah. Because he had gently and patiently argued with them, they impatiently accuse him of "disputing with them" and "prolonging the dispute". They are unable to deal with his points. So they arrogantly throw out their challenge, which is a compound of hectoring insolence, unreasoning skepticism, and biting irony. "You foretell disaster to us if we don't mend our ways! Let us see you bring it on! Now, if you please! Or shall we have to call you a liar?" (11.32) ]]
[[Asad’s note 54 – Sc., “without convincing us” (as is brought out fully in 71:5-6).The mounting annoyance with Noah on the part of his unbelieving compatriots has already been alluded to in his saying, “If my presence [among you] and my announcement of God’s messages are repugnant to you…”, etc.(see 10:71).]]
11: 33
Asad He answered: “Only God can bring it upon you, if He so wills, and you shall no elude it:
Yusuf Ali He said: "Truly Allah will bring it on you if He wills and then ye will not be able to frustrate it!
Pickthall He said: Only Allah will bring it upon you if He will, and ye can by no means escape.
Transliteration Qa_la innama_ ya'tikum bihilla_hu in sya_'a wa ma_ antum bi mu'jizin(a).
11: 34
Asad For, my advice will not benefit you- if it be God’s will that you shall remain lost in grievous error [note 56]. He is your Sustainer, and unto Him you must return.”
Yusuf Ali "Of no profit will be my counsel to you much as I desire to give you (good) counsel if it be that Allah willeth to leave you astray: He is your Lord! and to Him will ye return!"
Pickthall My counsel will not profit you if I were minded to advise you, if Allah's will is to keep you astray. He is your lord and unto Him ye will be brought hack.
Transliteration Wa la_ yanfa'ukum nushi in arattu an ansaha lakum in ka_nalla_hu yuridu ay yugwiyakum, huwa rabbukum, wa ilaihi turja'u_n(a).
[[ Asad’s note 56 - …..the expression “an yughwiyakum” – which literally means “that He shall cause you to err” – is to be understood as “that He shall punish you for your sins”…………………..supported by Zamakhshari in his commentary on the above verse: “When God, knowing the persistence [in sinning] on the part of one who denies the truth (al-kafir), leaves him in this condition…….]]
[[ Ruby’s note – God it the Cause of all causes: He sustains everything including a person’s work. If one is persistent and resolved not to yield to any reason or appeal of the conscience God allows him/her to accumulate in sin to ultimately deserving destruction. This Will of God is due to the will of a human combined with arrogance and obstinacy to a high degree. It is therefore important that one remains humble and open to ideas and to remain sincere in his/her search of truth. Arrogance and self-assurance eventually would lead to failure. ]]
11: 35
Yusuf Ali Or do they say "He has forged it?" Say: "If I had forged it on me were my sin! And I am free of the sins of which ye are guilty!
Pickthall Or say they (again) He hath invented it? Say: If I have invented it, upon me be my crimes, but I am innocent of (all) that ye commit.
Transliteration Am yaqu_lu_na-ftara_h(u), qul in-iftaraituhu_ fa 'alayya ijra_mi wa ana bari'um mimma_ tujrimu_n(a).
11: 36
Yusuf Ali It was revealed to Noah: "None of thy people will believe except those who have believed already! So grieve no longer over their (evil) deeds.
Pickthall And it was inspired in Noah, (saying) : No one of the folk will believe save him who hath believed already. Be not distressed because of what they do.
Transliteration Wa u_hiya ila_ nu_hin annahu_ lay yu'mina min qaumika illa_ man qad a_mana fala_ tabta'is bima_ ka_nu_ yaf'alu_n(a).
11: 37
Asad But build, under Our eyes and according to Our inspiration, the ark [that shall save thee and those who follow thee]; [note 60] and do not appeal to Me on behalf of those who are bent on evildoing – for, behold, they are destined to be drowned!”
Yusuf Ali "But construct an Ark under Our eyes and Our inspiration and address Me no (further) on behalf of those who are in sin: for they are about to be overwhelmed (in the Flood)."
Pickthall Build the ship under Our Eyes and by Our inspiration, and speak not unto Me on behalf of those who do wrong. Lo! they wilt be drowned.
Yuksel "Construct the Ship under Our eyes and Our inspiration, and do not speak to Me regarding those who are wicked. They will be drowned."
Transliteration Wa-sna'il fulka bi a'yunina_ wa wahyina_ wa la_ tukha_tibni fil lazina zalamu_ innahum mugraqu_n(a).
[[ Asad’s note 60 - …the noun ‘fulk’ (lit., “ship”)…..]]
11: 38 [Hud, Mecca 52]
Yusuf Ali Forthwith he starts constructing the Ark: every time that the Chiefs of his People passed by him they threw ridicule on him. They threw ridicule on him. He said: "If ye ridicule us now we (in our turn) can look down on you with ridicule likewise!
Pickthall And he was building the ship, and every time that chieftains of his people passed him, they made mock of him. He said: Though ye make mock of us, yet we mock at you even as ye mock;
Transliteration Wa yasna'ul fulk(a), wa kullama_ marra 'alaihi mala'um min qaumihi sakhiru_ minh(u), qa_la in taskharu_ minna_ fa inna_ naskharu minkum kama_ taskharu_n(a).
11: 39
Yusuf Ali "But soon will ye know who it is on whom will descend a Penalty that will cover them with shame will be unloosed a Penalty lasting."
Pickthall And ye shall know to whom a punishment that will confound him cometh, and upon whom a lasting doom will fall.
Transliteration Fa saufa ta'lamu_n(a), may ya'tihi 'aza_buy yukhzihi wa yahillu 'alaihi 'aza_bum muqim(un).
11: 40
Asad Till, when Our Judgment came to pass, and waters gushed forth in torrents over the face of the earth [note 62], We said : “Place on board of this one pair of each of either sex, as well as the family – except those on whom sentence has already been passed – and all who have attained to faith! – for, only a few shared his faith.
Yusuf Ali At length behold! there came Our Command and the fountains of the earth gushed forth! We said: "Embark therein of each kind two male and female and your family except those against whom the Word has already gone forth and the Believers." But only a few believed with him.
Pickthall (Thus it was) till, when Our commandment came to pass and the oven gushed forth water, We said: Load therein two of every kind, a pair (the male and female), and thy household, save him against whom the word hath gone forth already, and those who believe. And but a few were they who believed with him.
Yuksel So, when Our command came and the volcano erupted. We said, "Carry in it two from every pair, and your family; except those against whom the word has been issued; and whoever acknowledged." But those who acknowledged with him were few.*
Transliteration Hatta_ iza_ ja_'a amruna_ wafa_rat tannu_r(u), qulna-hmil fiha_ min kullin zaujaini-snaini wa ahlaka illa_ man sabaqa 'alaihil qaulu wa man a_man(a), wa ma_ a_mana ma'ahu_ illa_ qalil(un).
[Asad’s note 62 – Lit., “the face of the earth boiled over” ( fara ‘t-tannur ). ……fara- which literally means “it boiled over” - ..This gushing forth of water over the face of the earth” seems to point to the inundation of the huge valley now covered……….]
[[ Ali’s notes - 1533 Far-at-tannuru. Two interpretations have been given: (1) the fountains or the springs on the surface of the earth bubbled over or gushed forth; or (2) the oven boiled over. The former has the weight of the best authority behind it and I prefer it. Moreover, the same phrase occurs in xxiii. 27, where it is a clause coordinated (as here) with the coming of Allah's Command. These two passages may be compared with liv. 11-12, where it is said that water poured forth from the skies and gushed forth from the springs. This double action is familiar to any one who has seen floods on a large scale. The rain from above would saturate the great Ararat Plateau, and give great force to the springs and fountains in the valley of the Tigris below. (11.40)
1534 Zaujaini: the dual number refers to the two individuals in each pair of opposite sexes. Some of the most authoritative Commentators (e.g., Imam Razi) construe in this sense, though others construe it to mean two pairs of each species. (11.40)
1535 A disobedient and recalcitrant son (or step-son or grandson) of Noah is mentioned below (xi. 42-43, 45-56). A member of the family, who breaks away from the traditions of the family in things that matter, ceases to share in the privileges of the family. (11.40) ]]
[[ Yuksel’s notes - 011:040-44 Noah's ark was a simple watercraft made of logs connected with ropes (54:12). The flood was limited to the Dead Sea region and Noah's people (7:59; 9:70; 11:25,36,89; 22:42; 25:35-39; 38:12; 40:5,31; 50:12; 51:46; 53:52; 54:9; 71:1-11). The animals taken to the watercraft were a few domesticated animals in Noah's farm. The holy storytellers mutated the story, and with time, it was exaggerated into a global event. Perhaps public interest encouraged the storytellers to exaggerate a bit more, until it became a mythology about a worldwide flood.
The mythology found its way to the Old Testament; three chapters of Genesis, chapters 6-8, are allocated to the story of a universal flood (See Genesis 7:21-23). The letters of the New Testament also refer to a worldwide flood (1 Peter 3:18-20; 2 Peter 2:5; 2 Peter 3:6). Also, see 2:93; 16:103; 26:101-105; 71:1-28. ]]
11; 41
Yusuf Ali So he said: "Embark ye on the Ark in the name of Allah whether it move or be at rest! For my Lord is be sure Oft-Forgiving Most Merciful!"
Pickthall And he said: Embark therein! In the name of Allah be its course and its mooring. Lo! my Lord is Forgiving, Merciful.
Transliteration Wa qa_la_rkabu_ fiha_ bismilla_hi majreha_ wa mursa_ha_, inna rabbi lagafu_rur rahim(un).
11: 42
Asad …..Noah cried out to a son of his, sho had kept himself aloof: “O my dear son! {note 65]……………….
Yusuf Ali So the Ark floated with them on the waves (towering) like mountains and Noah called out to his son who had separated himself (from the rest): "O my son! embark with us and be not with the Unbelievers!"
Pickthall And it sailed with them amid waves like mountains, and Noah cried unto his son and he was standing aloof: O my son! Come ride with us, and be not with the disbelievers.
Transliteration Wa hiya tajri bihim fi maujin kal jiba_l(i), wa nu_da_ nu_hun-ibnahu_ wa ka_na fi ma'ziliy ya_ bunayya-rkam ma'ana_ wa la_ takum ma'al ka_firin(a).
[[Asad’s note 65 – The diminutive in “ya bunayya (lit., “O my little son”) in as expression of endearment irrespective of a son’s age: for instance, Noah’s son appears in the above story as a grown man,…….]]
11: 43
Yusuf Ali The son replied: "I will be take myself to some mountain: it will save me from the water." Noah said: "This day nothing can save from the Command of Allah any but those on whom He hath mercy!" and the waves came between them and the son was among those overwhelmed in the Flood.
Pickthall He said: I shall betake me to some mountain that will save me from the water. (Noah) said: This day there is none that saveth from the commandment of Allah save him on whom He hath had mercy. And the wave came in between them, so he was among the drowned.
Transliteration Qa_la sa a_wi ila_ jabaliy ya'simuni minal ma_'(i), qa_la la_ 'a_simal yauma min amrilla_hi illa_ mar rahim(a), wa ha_la bainahumal mauju faka_na minal mugraqin(a).
11: 44
Asad ……..O sky, cease!
Yusuf Ali When the word went forth: "O earth! swallow up thy water and O sky! withhold (thy rain)!" and the water abated and the matter was ended. The Ark rested on Mount Judi and the word went forth: "Away with those who do wrong!"
Pickthall And it was said: O earth! Swallow thy water and, O sky! be cleared of clouds! And the water was made to subside. And the commandment was fulfilled. And it (the ship) came to rest upon (the mount) Al-Judi and it was said: A far removal for wrongdoing folk!
Transliteration Wa qila ya_ ardu_bla'i ma_'aki wa ya_ sama_'u aqli'i wa gidal ma_'u wa qudiyal amru wa-stawat 'alal ju_diyyi wa qila bu'dal lil qaumiz za_limin(a).
[[ Ruby’s note- Note that the water was swallowed by the earth]
[[ Asad’s note 66 – The mountain, known in ancient Syriac as Qardu, is situated in the region of Lake Van, almost twenty-five miles north-east of the town Jazirat Ibn Umar, capital of the modern Syrian district of Al-Jazirat. It “owes its fame to the Mesopotamian tradition which identifies it, and not Mount Ararat, with the mountain on which Noah’s ark rested…..This localization of the ark’s resting-place….is certainly based on Babylonian tradition” (Encyclopedia of Islam 1, 1059). We should however remember that the designantion Ararat (the Assyrian Urartu) at one time included the whole area to the south of Lake Van, in which Jabal Judi is situated: this might esplain the Biblical statement that “the ark rested…..upon the mountain of Ararat: (Genesis viii, 4) ]]
[[Ali’s note - 1539 Let us get a little idea of the geography of the place. The letters J.B. and K are philologically interchangeable, and Judi, Gudi, Kudi are sounds that can pass into each other. There is no doubt that the name is connected with the name "Kurd", in which the letter r is a later interpolation, for the oldest Sumerian records name a people called Kuti or Gutu as holding the middle Tigris region not later than 2000 B.C. (see E.B., Kurdistan). That region comprises the modern Turkish district of Bohtan, in which Jabal Judi is situated (near the frontiers of modern Turkey, modern 'lraq, and modern Syria), and the town of Jazirat ibn 'Umar, (on the present Turco-Syrian frontier), and it extends into 'Iraq and Persia. The great mountain mass of the Ararat plateau dominates this district. This mountain system "is unique in the Old World in containing great sheets of water that are bitter lakes without outlets, Lake Van and Lake Urumiya being the chief," (E.B., Asia). Such would be the very region for a stupendous Deluge if the usual scanty rainfall were to be changed into a very heavy downpour. A glacier damming of Lake Van in the Ice Age would have produced the same result. The region has many local traditions connected with Noah and the Flood. The Biblical legend of Mount Ararat being the resting place of Noah's Ark is hardly plausible, seeing that the highest peak of Ararat is over 16,000 feet high. If it means one of the lower-peaks of the Ararat system, it agrees with the Muslim tradition about Mount Judi (or Gudi), and this is in accordance with the oldest and best local traditions. These traditions are accepted by Josephus, by the Nestorian Christians, and indeed by all the Eastern Christians and Jews, and they are the best in touch with local traditions. See (Viscount) J. Bryce, "Transcaucasia and Ararat," 4th ed., 1896. p. 216. (11.44) ]]
11: 45
Yusuf Ali And Noah called upon his Lord and said: "O my Lord! surely my son is of my family! and Thy promise is true and Thou art the Justest of Judges!"
Pickthall And Noah cried unto his Lord and said: My Lord! Lo! my son is of my household! Surely Thy promise is the Truth and Thou art the Most Just of Judges.
Yuksel Noah called on his Lord, and he said, "My Lord, my son is from my family, and your promise is the truth, and you are the Wisest of all Judges."
Transliteration Wa na_da_ nu_hur rabbahu_ faqa_la rabbi inna_bni min ahli, wa inna wa'dakal haqqu wa anta ahkamul ha_kimin(a).
11: 46
Yusuf Ali He said: "O Noah! he is not of thy family: for his conduct is unrighteous. So ask not of Me that of which thou hast no knowledge! I give thee counsel lest thou act like the ignorant!"
Pickthall He said: O Noah! Lo! he is not of thy household; lo! he is of evil conduct, so ask not of Me that whereof thou hast no knowledge. I admonish thee lest thou be among the ignorant.
Yuksel He said, "O Noah, he is not from your family, he committed sin, so do not ask what you have no knowledge of. I advise you not to be of the ignorant."*
Transliteration Qa_la ya_ nu_hu innahu_ laisa min ahlik(a), innahu_ 'amalun gairu sa_lihin fala_ tas'alni ma_ laisa laka bihi 'ilm(un), inni a'izuka an taku_na minal ja_hilin(a).
[[ Yuksel’s note - 011:046 Intercession is a false hope and it contradicts the monotheistic theology advocated by the Quran. Neither Abraham could help his father, Noah to his son, nor Muhammad to his relatives (2:48,123,254; 6:70,94; 7:53; 9:80; 10:3; 39:44; 43:86; 74:48; 82:17-19).
[[Ruby’s note- Loyalty to God supercedes all other loyalties, relations and concerns. If one reject Truth and goes beyond the threshold of wrong-doings deliberately and continue obstinately on that course, that person must be rejected or excluded or cannot be befriended even if he is a son. Apparently in this case the son rejected a continuous appeal, from a righteous father -- who was a good man with upright characters such as truthfulness, compassion, humility, honesty etc. being a God-sent Prophet above all -- and completely disregard the call. Being the father Noah must have tried again and again to help bring the son into the fold but failed. Noah knew the consequence of his son’s state and he must have done everything in his power to convert him from the paramount concern and desire of a father not to let his son go astray when the welfare both lives are concerned. That son cannot be part of that father’s family because his father’s most important mission he rejects. This however does not happen suddenly, it takes a long trail of rejection, arrogance and wrong-doing to come to this state.]]
11: 47
Yusuf Ali Noah said: "O my Lord! I do seek refuge with Thee lest I ask Thee for that of which I have no knowledge. And unless Thou forgive me and have Mercy on me I should indeed be lost!"
Pickthall He said: My Lord! Lo! in Thee do I seek refuge (from the sin) that I should ask of Thee that whereof I have no knowledge. Unless Thou forgive me and have mercy on me I shall he among the lost.
Transliteration Qa_la rabbi inni a'u_zu bika an as'alaka ma_ laisa li bihi 'ilm(un), wa illa_ tagfir li wa tarhamni akum minal kha_sirin(a).
11: 48
Yusuf Ali The word came: "O Noah! come down (from the Ark) with Peace from Us and Blessings on thee and on some of the Peoples (who will spring) from those with thee: but (there will be other) Peoples to whom We shall grant their pleasures (for a time) but in the end will a grievous Penalty reach them from Us."
Pickthall It was said (unto him): O Noah! Go thou down (from the mountain ) with peace from Us and blessings upon thee and some nations (that will spring) from those with thee. (There will be other) nations unto whom We shall give enjoyment a long while and then a painful doom from Us will overtake them.
Transliteration Qila ya_ nu_hu-hbit bi sala_mim minna_ wa baraka_tin 'alaika wa 'ala_ umamim mimmam ma'ak(a), wa umamun sanumatti'uhum summa yamassuhum minna_ 'aza_bun alim(un).
11: 49
Asad These accounts of something that was beyond the reach of your perception We [now] reveal unto you, [O Muhammad: for] neither you nor your people knew them [fully] ere this [note 73]. Be, then, [like Noah,] patient in adversity – for, behold, the future belongs to the God-conscious!
Yusuf Ali Such are some of the stories of the Unseen which We have revealed unto thee: before this neither thou nor thy People knew them. So persevere patiently: for the End is for those who are righteous.
Pickthall This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).
Yuksel This is from the news of the unseen that We inspire to you. Neither did you nor your people know this, so be patient. The ending is always in favor of the righteous.
Transliteration Tilka min amba_'il gaibi nu_hiha_ ilaik(a), ma_ kunta ta'lamuha_ anta wa la_ qaumuka min qabli ha_za_, fa-sbir, innal 'a_qibata lil muttaqin(a).
[[ Ali’s note - 1544 Cf. n. 1528 to xi. 35. The sum of the whole matter is that the righteous, who work for Allah and their fellow-men, may be traduced, insulted, and persecuted. But they will be sustained by Allah's Mercy. They must go on working patiently, for the End will all be for them and their Cause. (11.49)]]
[[ Asad’s note 73 – See verse 35 above. Although the story of Noah had been vaguely known to the Arabs even before the advent o the Prophet Muhammad, they – and the Prophet with them - were entirely unaware of the details as narrated in the preceding Quranic account (Razi) The use of the plural at the beginning of this parenthetic passage (“These accounts”) – in contrast with the singular form employed in a similar phrase occurring in 3:44, 11:100 and 12: 102 (“This account”) – seems, in my opinion, to indicate that it refers not only to the preceding story of Noah but also to the subsequent stories of other prophets. In this connection it should be remembered – and it cannot be stressed too often – that “narrative” as such is never the purpose of the Quran. Whatever it relates the stories of earlier prophets, or alludes to ancient legends of to historical events that took place before the advent of Islam or during the lifetime of the Prophet, the aim is, invariably, a moral lesson; and since one and the same event, or even legend, has usually many facets revealing as many moral implications, the Quran reverts again and again to the same stories , but every time with a slight variation of stress on this or that aspect of the fundamental truths underlying the Quranic revelation as a whole.]]
[[ Ruby’s Note - I agree with Asad. This is a mid-Meccan sura the period when the degree of humiliation and persecution was highest. This is the time the revelation is reminding the victory of the people who did right over the ones who did wrong in the past and assuring that this same consequence would take place if the people are patient and have trust in God. The Quran reveals according to the context and the pressing need of the unfolding issues: here keeping up the spirit is critically important facing utterly disturbing obstinacy and rejection of the people and hopelessness of the situation, this is the context of assuring believers that the ultimately the victory would be theirs.]]
[[ Ali’s notes - 1529 The story of Noah is resumed. A point was reached, when it was clear that there was no hope of saving the sinners, who were courting their own destruction. It was to be a great Flood. So Noah was ordered to construct a great Ark or Ship, a heavy vessel to remain afloat in the Flood, so that the righteous could be saved in it. (11.36)
1530 It was to be built under the special instructions of Allah, to serve the special purpose it was intended to serve. (11.37)
1531 The ridicule of the sinners, from their own point of view, was natural. Here was a Prophet turned carpenter! Here was a plain in the higher reaches of the Mesopotamian basin, drained by the majestic Tigris, over 800 to 900 miles from the sea Arabian Gulf in a straight line! Yet he talks of a flood like the Sea! All material civilisations pride themselves on their Public Works and their drainage schemes. And here was a fellow relying on Allah! But did not their narrow pride seem ridiculous also to the Prophet of Allah! Here were men steeped in sin and insolence! And they pit themselves against the power and the promise of Allah! Truly a contemptible race is man! (11.38)
1532 The Arabic Aorist may be construed either by the present tense or the future tense, and both make good sense here. Following Zamakhshari, I construe in the present tense, because the future is so tragic for the sinners. For the time being the worldly ones looked down on the Believers as they always do: but the Believers relied on Allah, and pitied their critics for knowing no better!-for their arrogance was really ridiculous. (11.38)
1533 Far-at-tannuru. Two interpretations have been given: (1) the fountains or the springs on the surface of the earth bubbled over or gushed forth; or (2) the oven boiled over. The former has the weight of the best authority behind it and I prefer it. Moreover, the same phrase occurs in xxiii. 27, where it is a clause coordinated (as here) with the coming of Allah's Command. These two passages may be compared with liv. 11-12, where it is said that water poured forth from the skies and gushed forth from the springs. This double action is familiar to any one who has seen floods on a large scale. The rain from above would saturate the great Ararat Plateau, and give great force to the springs and fountains in the valley of the Tigris below. (11.40)
1534 Zaujaini: the dual number refers to the two individuals in each pair of opposite sexes. Some of the most authoritative Commentators (e.g., Imam Razi) construe in this sense, though others construe it to mean two pairs of each species. (11.40)
1535 A disobedient and recalcitrant son (or step-son or grandson) of Noah is mentioned below (xi. 42-43, 45-56). A member of the family, who breaks away from the traditions of the family in things that matter, ceases to share in the privileges of the family. (11.40)
1536 The simile of mountains applies to the waves, which were mountain high, -literally, for the peaks were being submerged. (11.42)
1537 The Unbelievers refuse to believe in Allah, but have great faith in material things! This young man was going to save himself on mountain peaks, not knowing that the peaks were themselves being submerged. (11.43)
1538 A wonderful passage. The whole picture is painted in just a few words. The chain of material facts are linked together, not only in their relations to each other, but also in their relation to the spiritual forces that control them, and the spiritual consequences of Sin and wrong-doing. The drowning in the material sense was the least part of the Penalty. A whole new world came into existence after the Deluge. (11.44)
1540 See n. 5135 above. Like all Prophets of Allah, Noah was kind-hearted, but he is told that there can be no compromise with evil. And Noah acknowledges the reproof. There was a wife of Noah, who was also an unbelieving woman (lxvi. 10), and she suffered the fate of Unbelievers. (11.46)
1541 Noah, in his natural affection and respect for ties of relationship, was overcome with human weakness in wishing to reverse the Decree of Allah. It was not sin but ignorance. His ignorance was corrected by divine inspiration, and he immediately saw the full Truth, acknowledged his error, and asked for Allah's forgiveness and mercy. This is the standard set for us all. (11.47)
1542 Cf. ii. 126. (11.48)
1543 Those who truly seek Allah's light and guidance and sincerely bend their will to His Will are freely admitted to Allah's grace. Notwithstanding any human weaknesses in them, they are advanced higher in the stage on account of their Faith, Trust, and Striving after Right. They are given Allah's Peace, which gives the soul true calmness and strength, and all the blessings that flow from spiritual life. This was given not only to Noah and his family but to all the righteous people who were saved with him. And their descendants were also promised those blessings on condition of righteousness. But some of them fell from grace, as we know in history. Allah's grace is not a social or family privilege. Each people and each individual must earnestly strive for it and earn it. (11.48)]]
14. Surah Ibrahim
The Quranic Text & Ali’s Version:
أَلَمْ يَأْتِكُمْ
نَبَأُ الَّذِينَ
مِن قَبْلِكُمْ
قَوْمِ نُوحٍ
وَعَادٍ وَثَمُودَ...
14: 9. Has not the story reached you, (O people!), of those who (went) before you? --
of the people of Noah, and 'Ad, and Thamud? --
...وَالَّذِينَ مِن بَعْدِهِمْ لاَ يَعْلَمُهُمْ إِلاَّ اللّهُ...
and of those who (came) after them?
None knows them but Allah.
C1882. Even the names of all the Prophets are not known to men, much less the details of their story. If some "news" of them (for the word translated "story" may also be translated "news") reaches us, it is to give us spiritual instruction for our own lives.
...جَاءتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرَدُّواْ أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ...
To them came Messengers with Clear (Signs); but they put their hands up to their mouths,
C1883. That is, either that the Unbelievers metaphorically put their hands up to the mouths of the Prophets to try to prevent them from proclaiming their Message, or
that the Unbelievers put up their fingers to their own mouths, as much as to say "Don't listen to them," or bite their own fingers in token of incontinent rage.
Whatever construction we adopt, the meaning is that they were intolerant of their prophets even as the Quraish were intolerant of Al Mustafa and did all they could to suppress Allah's Truth.
...وَقَالُواْ إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُم بِهِ...
and said:
"We do deny (the mission) on which ye have been sent,
...وَإِنَّا لَفِي شَكٍّ مِّمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ ﴿٩﴾
and we are really in suspicious (disquieting) doubt as to that to which ye invite us."
C1884. Cf. 11:62.
The distinction between Shakk and raib may be noted.
Shakk is intellectual doubt, a doubt as to fact; is it so, or is it not?
Raib is something more than intellectual doubt; a suspicion that there is fraud or deception; something that upsets your moral belief and causes a disquiet in your soul.
In 52:30, it is used as equivalent to "calamity" or "disaster", some punishment or evil. Both kinds of doubts and suspicions are hinted at against Prophets of Allah.
قَالَتْ
رُسُلُهُمْ
أَفِي اللّهِ
شَكٌّ فَاطِرِ
السَّمَاوَاتِ
وَالأَرْضِ...
14: 10. Their Messengers said:
"Is there a doubt about Allah, the Creator of the heavens and the earth?
...يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُّسَـمًّى...
It is He Who invites you, in order that He may forgive you your sins and give you respite for a term appointed!"
C1885. The Prophets (generally) clear both kinds of doubt.
"You cannot doubt the existence of Allah! Behold His works! We are not speaking for ourselves or deceiving you. We speak according to the Message of inspiration from Allah."
Notice that the doubters had said to the Prophets, -Ye invite us.- The Prophets say: "It is Allah Who invites you, and He does it to save you by His grace, and give you plenty of time (but not indefinite time) for penitence and amendment."
...قَالُواْ إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا...
They said:
"Ah! ye are no more than human, like ourselves!
...تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَآؤُنَا... ...
Ye wish to turn us away from the (gods) our fathers used to worship:
...فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ ﴿١٠﴾
then bring us some clear authority."
C1886. Infidelity is illogical and argues in a circle.
If the Prophet speaks of Allah, the Unbeliever says, "You are only a man!"
"But I speak from Allah!"
"Oh well! our ancestral ways of worship are good enough for us!"
"What if they are wrong?"
"What authority have you for saying so?"
"The highest authority, that from Allah!"
And so we come back full circle! Then the wicked rely on violence, but it recoils on them, and they perish.
قَالَتْ
لَهُمْ رُسُلُهُمْ
إِن نَّحْنُ
إِلاَّ بَشَرٌ
مِّثْلُكُمْ...
14: 11. Their Messengers said to them:
"True, we are human like yourselves,
...وَلَـكِنَّ اللّهَ يَمُنُّ عَلَى مَن يَشَاء مِنْ عِبَادِهِ...
but Allah doth grant His grace to such of His servants as He pleases.
...وَمَا كَانَ لَنَا أَن نَّأْتِيَكُم بِسُلْطَانٍ إِلاَّ بِإِذْنِ اللّهِ...
It is not for us to bring you an authority except as Allah permits.
...وَعلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿١١﴾
And on Allah let all men of faith put their trust.
وَمَا لَنَا
أَلاَّ نَتَوَكَّلَ
عَلَى اللّهِ
وَقَدْ هَدَانَا
سُبُلَنَا...
14: 12. "No reason have we why we should not put our trust on Allah. Indeed He has guided us to the Ways we (follow).
...وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا...
We shall certainly bear with patience all the hurt you may cause us:
...وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ ﴿١٢﴾
for those who put their trust should put their trust on Allah."
Other versions:
14: 9 [Ibrahim, Mecca 72]
Yusuf Ali Has not the story reached you (O people!) of those who (went) before you? of the people of Noah and `Ad and Thamud? and of those who (came) after them? None knows them but Allah. To them came apostles with Clear (Signs); but they put their hands up to their mouths and said: "We do deny (the mission) on which ye have been sent and we are really in suspicious (disquieting) doubt as to that to which ye invite us."
Pickthall Hath not the history of those before you reached you: the folk of Noah. and (the tribes of) Aad and Thamud, and those after them? None save Allah knoweth them. Their messengers came unto them with clear proofs, but they thrust their hands into their mouths, and said: Lo! we disbelieve in that wherewith ye have been sent, and lo! we are in grave doubt concerning that to which ye call us.
Transliteration Alam ya'tikum naba'ul lazina min qablikum qaumi nu_hiw wa 'a_diw wa samu_d(a), wallazina mim ba'dihim, la_ ya'lamuhum illalla_h(u), ja_'athum rusuluhum bil bayyina_ti fa raddu_ aidiyahum fi afwa_hihim wa qa_lu_ inna_ kafarna_ bima_ ursiltum bihi wa inna_ lafi syakkim mimma_ tad'u_nana_ ilaihi murib(in).
14: 10
Yusuf Ali Their apostles said: "Is there a doubt about Allah the Creator of the heavens and the earth? It is He Who invites you in order that He may forgive you your sins and give you respite for a term appointed!" They said: "Ah! ye are no more than human like ourselves! Ye wish to turn us away from the (gods) our fathers used to worship: then bring us some clear authority."
Pickthall Their messengers said: Can there be doubt concerning Allah, the Creator of the heavens and the earth? He calleth you that He may forgive you your sins and reprieve you unto an appointed term. They said: Ye are but mortals like us, who would fain turn us away from what our fathers used to worship. Then bring some clear warrant.
Yuksel Their messengers said, "Is there doubt regarding God, the initiator of the heavens and the earth? He invites you so that He may forgive some of your sins, and grant you until a predetermined time." They said, "You are but humans like us, you wish to turn us away from what our fathers used to serve. So come to us with clear authority."
Transliteration Qa_lat rusuluhum afailla_hi syakkun fa_tiris sama_wa_ti wal ard(i), yad'u_kum liyagfira lakum min zunu_bikum wa yu'akhkhirakum ila_ ajalim musamma_(n), qa_lu_ in antum illa_ basyarum misluna_, turidu_na an tasuddu_na_ 'amma_ ka_na yanbudu a_ba_'una_ fa'tu_na_ bi sulta_nim mubin(in).
[[ Ali’s notes -
1885 The Prophets (generally) clear both kinds of doubt. "You cannot doubt the existence of Allah! Behold His works! We are not speaking for ourselves or deceiving you. We speak according to the Message of inspiration from Allah.- Notice that the doubters had said to the Prophets, "Ye invite us." The Prophets say: "It is Allah Who invites you, and He does it to save you by His grace, and give you plenty of time (but not indefinite time) for penitence and amendment." (14.10)
1886 Infidelity is illogical and argues in a circle. If the Prophet speaks of Allah, the Unbeliever says, "You are only a man!" "But I speak from Allah!" "Oh well! our ancestral ways of worship are good enough for us!" "What if they are wrong?" "What authority have you for saying so?" "The highest authority, that from Allah!" And so we come back full circle! Then the wicked rely on violence, but it recoils on them, and they perish. (14.10) ]]
14: 11
Yusuf Ali Their apostles said to them: "True we are human like yourselves but Allah doth grant His grace to such of His servants as He pleases. It is not for us to bring you an authority except as Allah permits. And on Allah let all men of faith put their trust.
Pickthall Their messengers said unto them: We are but mortals like you, but Allah giveth grace unto whom He will of His slaves. It is not ours to bring you a warrant unless by the permission of Allah. In Allah let believers put their trust!
Transliteration Qa_lat lahum rusuluhum in nahnu illa_ basyarum mislukum wa la_kinnalla_ha yamunnu 'ala_ may yasya_'u min 'iba_dih(i), wa ma_ ka_na lana_ an na'tiyakum bi sulta_nin illa_ bi iznilla_h(i), wa 'alalla_hi falyatawakkalil mu'minu_n(a).
14: 12
Yusuf Ali "No reason have we why we should not put our trust on Allah. Indeed He has guided us to the Ways we (follow). We shall certainly bear with patience all the hurt you may cause us: for those who put their trust should put their trust on Allah."
Pickthall How should we not put our trust in Allah when He hath shown us our ways? We surely will endure that hurt ye do us. In Allah let the trusting put their trust!
Transliteration Wa ma_ lana_ alla_ natawakkala 'alalla_hi wa qad hada_na_ subulana_, wa lanasbiranna 'ala_ ma_ a_zaitumu_na_, wa 'alalla_hi fal yatawakkalil mutawakkilu_n(a).
21. Surah Al Anbiya'
The Quranic Text & Ali’s Version:
وَنُوحًا
إِذْ نَادَى
مِن قَبْلُ...
21: 76. (Remember) Noah, when he cried (to Us) aforetime:
C2730a. The date of Noah was many centuries before that of Abraham. (R).
...فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ ﴿٧٦﴾
We listened to his (prayer) and delivered him and his family from great distress.
C2731. The contemporaries of Noah were given to Unbelief, oppression of the poor, and vain disputations. He carried Allah's Message to them, and standing fast in faith, built the Ark, in which he was saved with his followers from the Flood, while the wicked were drowned.
See 11:25-48.
وَنَصَرْنَاهُ
مِنَ الْقَوْمِ
الَّذِينَ
كَذَّبُوا
بِآيَاتِنَا...
21: 77. We helped him against people who rejected Our Signs:
...إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ ﴿٧٧﴾
truly they were a people given to Evil:
so We drowned them (in the Flood) all together.
Asad’s Version:
21:76
AND [remember] Noah - [how,] when He called out [unto Us], long before [the time of Abraham and Lot], We responded to him and saved him and his household from that awesome calamity; 6 '
(21:77) and [how] We succoured him against the people who had given the lie to Our messages: verily, they were people lost in evil - and [so] We caused them all to drown.
22.
Sura al-Hajj
The Quranic Text & Ali’s Version:
وَإِن
يُكَذِّبُوكَ
فَقَدْ كَذَّبَتْ
قَبْلَهُمْ
...
22: 42. If they treat thy (mission) as false, so did the Peoples before them (with their Prophets),
C2820. It is nothing new if the Prophet of Allah is accused of imposture. This was done in all ages; e.g.,
- Noah (7:64);
- Hud the prophet of the 'Ad people (7:66);
- Salih the prophet of the Thamud (7:76);
- Abraham ( 21:55);
- Lut (7:82);
- Shu'aib the prophet of the Madyan people (7:85)
- and also of the Companions of the Wood ( 15:78).
The case of Moses is mentioned apart, as his people survived to the time of our Prophet and survive to the present, and they frequently rebelled against Moses (2:49-61).
... قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ ﴿٤٢﴾
the People of Noah, and 'Ad, and Thamud;
وَقَوْمُ
إِبْرَاهِيمَ
وَقَوْمُ لُوطٍ
﴿٤٣﴾
22: 43. Those of Abraham and Lut;
وَأَصْحَابُ
مَدْيَنَ...
22: 44. And the Companions of the Madyan people:
C2821. Were they the same as the Companions of the Wood?
See n. 2000 to 15:78.
...وَكُذِّبَ مُوسَى...
and Moses was rejected (in the same way).
...فَأَمْلَيْتُ لِلْكَافِرِينَ ثُمَّ أَخَذْتُهُمْ...
But I granted respite to the Unbelievers and (only) after that did I punish them:
...فَكَيْفَ كَانَ نَكِيرِ ﴿٤٤﴾
but how (terrible) was My rejection (of them)!
C2822. My Wrath on them, and the complete reversal of their fortune in consequence.
Asad’s Version:
22:42
AND IF THEY [who are bent on denying the truth] give thee the lie, [O Muhammad,
remember that, long] before their time, the people of Noah and [the tribes of] Ad and Thamud gave the lie [to their prophets],
(22:43) as did the people of Abraham, and the people of Lot,
(22:44) and the dwellers of Madyan; and [so, too,] Moses was given the lie [by Pharaoh] . 60 And [in every case] I gave rein, for a while, to the deniers of the truth: but then I took them to task - and how awesome was My denial [of them]!
25.Surah Al Furqan
The Quranic Text & Ali’s Version:
وَقَوْمَ
نُوحٍ لَّمَّا
كَذَّبُوا
الرُّسُلَ
أَغْرَقْنَاهُمْ
وَجَعَلْنَاهُمْ
لِلنَّاسِ
آيَةً...
25: 37. And the people of Noah -- when they rejected the messengers, We drowned them, and We made them as a Sign for mankind;
C3093. The stories of Noah, of the prophets of 'Ad and Thamud (and of other prophets), in the reactions of their communities to their teaching are told in 26:105-159.
Here they are just mentioned to illustrate how little respect past ages had for their prophets and teachers of Truth. But Allah's Truth did not suffer: it was the blind rejecters of spiritual Truth who were wiped out.
... وَأَعْتَدْنَا لِلظَّالِمِينَ عَذَابًا أَلِيمًا ﴿٣٧﴾
and We have prepared for (all) wrongdoers a grievous Penalty --
وَعَادًا
وَثَمُودَ
وَأَصْحَابَ
الرَّسِّ وَقُرُونًا
بَيْنَ ذَلِكَ
كَثِيرًا ﴿٣٨﴾
25: 38. As also 'Ad and Thamud, and the Companions of the Rass, and many a generation between them.
C3094. Commentators are not clear as to who the "Companions of the Rass" were. The root meaning of "rass" is an old well or shallow water-pit. Another root connects it with the burial of the dead. But it is probably the name of a town or place.
The "Companions of the Rass" may well have been the people of Shu'aib, as they are here mentioned with the 'Ad, the Thamud, and Lut's people, and the people of Shu'aib are mentioned in a similar connection in 26:176-190 and in 11:84-95.
Shu'aib was the prophet of the Madyan people in the north-west of Arabia, where many old wells are found. There is however an oasis town al-Rass in the district of Qasim in Middle Najd, about thirty-five miles south-west of the town of 'Unaiza, reputed to be the central point of the Arabian Peninsula, and situated midway between Makkah and Basra.
See Doughly's Arabia Deserts, thin-paper one-volume edition, London 1926, 11, 435 and Map, Lat. 26*N., and Long. 43*E.
وَكُلًّا
ضَرَبْنَا لَهُ
الْأَمْثَالَ...
25: 39. To each one We set forth parables and examples;
... وَكُلًّا تَبَّرْنَا تَتْبِيرًا ﴿٣٩﴾
and each one We broke to utter annihilation (for their sins).
Asad’s Version:
25:37
And [think of] the people of Noah: when they gave the lie to [one of] the apostles, We caused them to drown, and made them a symbol for all mankind: for, grievous suffering have We readied for all who [knowingly] do wrong!
(25:38) And [remember how We punished the tribes of] Ad and Thamud, and the people of Ar-Rass, 33 and many generations [of sinners] in- between:
(25:39) and unto each of them did We proffer lessons, 34 and each of them did We destroy with utter destruction.
[Asad’s notes - 32 For this rendering of the term wazir, see note 18 on 20:29. The mention, at this place, of Moses and Aaron - and of Noah, etc., in the following verses - is intended to remind us of the statement in verse 31 above that "against every prophet We have set up enemies from among those who are lost 33 Regarding the tribes of Ad and Thamud, see surah 7, notes 48 and 56. As for Ar-Rass, a town of that name exists to this day in the Central- Arabian province of Al-Qasim; in the ancient times referred to it seems to have been inhabited by descendants of the Nabataean tribe of Thamud Tabari). There is, however no agreement among the commentators as to the real meaning of this name or designation; Razi cites several of the current, conflicting interpretations and rejects all of them as purely conjectural.
34 Sc, "which they failed to heed". For my rendering of mathal, in this context, as "lesson see note 104 on 17:89. ]]
26. Surah Al Shu'ara'
The Quranic Text & Ali’s Version:
كَذَّبَتْ
قَوْمُ نُوحٍ
الْمُرْسَلِينَ
﴿١٠٥﴾
26 : 105. The people of Noah rejected the messengers.
إِذْ
قَالَ لَهُمْ
أَخُوهُمْ نُوحٌ
أَلَا تَتَّقُونَ
﴿١٠٦﴾
26 : 106. Behold, their brother Noah said to them:
"Will ye not fear (Allah)?
C3186. Noah's generation had lost all faith and abandoned themselves to evil. They had rejected the Message of messengers previously sent to the world.
Noah was sent to them as one of themselves ("their brother"). His life was open before them: he had proved himself pure in heart and conduct (like the holy Prophet of Islam long after him), and worthy of every trust.
Would they fear Allah and follow his advice?
They could see that he had no ends of his own to serve. Would they not listen to him?
إِنِّي
لَكُمْ رَسُولٌ
أَمِينٌ ﴿١٠٧﴾
26 : 107. "I am to you a messenger worthy of all trust:
C3187. Amin= one to whom a trust has been given, with several shades of meaning implied: e.g.,
- worthy of trust,
- bound to deliver his trust, as a prophet is bound to deliver his Message,
- bound to act entirely as directed by the trust, as a prophet is bound to give only the Message of Allah, and not add anything of his own, and
- not seeking any interest of his own.
فَاتَّقُوا
اللَّهَ وَأَطِيعُونِ
﴿١٠٨﴾
26 : 108. "So fear Allah, and obey me.
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ...
26 : 109. "No reward do I ask of you for it:
...إِنْ
أَجْرِيَ إِلَّا
عَلَى رَبِّ
الْعَالَمِينَ
﴿١٠٩﴾
my reward is only from the Lord of the Worlds:
فَاتَّقُوا
اللَّهَ وَأَطِيعُونِ
﴿١١٠﴾
26 : 110. "So fear Allah, and obey me."
C3188. Note how the repetition rounds off the argument.
See n. 3186 above.
قَالُوا
أَنُؤْمِنُ
لَكَ وَاتَّبَعَكَ
الْأَرْذَلُونَ
﴿١١١﴾
26 : 111. They said: "Shall we believe in thee when it is the meanest that follow thee?"
C3189. The leaders of the people are speaking, as the Quraish leaders spoke in the time of the holy Prophet.
"We know that thou hast been trustworthy in thy life. But look at the 'rag tag and bob tail' that follow thee! Dost thou expect us to be like them or to be classed with them?"
His answer was:
"I know nothing against them; if they have done any wrong, or are only hypocrites, they are answerable to Allah; how can I drive them away from me, seeing that I am expressly sent to admonish all people?"
قَالَ
وَمَا عِلْمِي
بِمَا كَانُوا
يَعْمَلُونَ
﴿١١٢﴾
26 : 112. He said:
"And what do I know as to what they do?
إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي...
26 : 113. "Their account is only with my Lord,
...لَوْ
تَشْعُرُونَ
﴿١١٣﴾
if ye could (but) understand.
وَمَا
أَنَا بِطَارِدِ
الْمُؤْمِنِينَ
﴿١١٤﴾
26 : 114. "I am not one to drive away those who believe.
C3190. Cf. 11:29.
All people who have faith have the right to come and listen to Allah's Word and receive Allah's Mercy, whether they are publicans and sinners, "Harijans" and low-caste men, men of "superior" or "inferior" races. The Prophet of Allah welcomes them all, as His Message has to shine before the whole world. (R).
إِنْ
أَنَا إِلَّا
نَذِيرٌ مُّبِينٌ
﴿١١٥﴾
26 : 115. "I am sent only to warn plainly in public."
قَالُوا
لَئِن لَّمْ
تَنتَهِ يَا
نُوحُ لَتَكُونَنَّ
مِنَ الْمَرْجُومِينَ
﴿١١٦﴾
26 : 116. They said: "If thou desist not, O Noah! thou shalt be stoned (to death)."
C3191. Two other cases occur to me where prophets of Allah were threatened with death by stoning:
- one was Abraham (19:46),
- and the other was Shu'ayb (11:91).
In neither case did the threats deter them from carrying out their mission.
On the contrary the threats recoiled on those who threatened. So also did it happen in the case of Noah and the holy Prophet.
قَالَ
رَبِّ إِنَّ
قَوْمِي كَذَّبُونِ
﴿١١٧﴾
26 : 117. He said:
"O my Lord! truly my people have rejected me.
فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا...
26 : 118. "Judge thou, then, between me and them openly,
...وَنَجِّنِي
وَمَن مَّعِي
مِنَ الْمُؤْمِنِينَ
﴿١١٨﴾
and deliver me and those of the Believers who are with me."
فَأَنجَيْنَاهُ
وَمَن مَّعَهُ
فِي الْفُلْكِ
الْمَشْحُونِ
﴿١١٩﴾
26 : 119. So we delivered him and those with him, in the Ark filled (with all creatures).
C3192. The story of Noah's Flood is told in 11:36-48. Here the point emphasised is Noah's patience and constancy against threats, and the triumph and preservation of Allah's Truth even though the world was ranged against it.
ثُمَّ
أَغْرَقْنَا
بَعْدُ الْبَاقِينَ
﴿١٢٠﴾
26 : 120. Thereafter We drowned those who remained behind.
إِنَّ
فِي ذَلِكَ
لَآيَةً...
26 : 121. Verily in this is a Sign:
...وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿١٢١﴾
but most of them do not believe.
C3193. This and the following verse run like a refrain throughout this Surah, and give the key-note to the subject-matter: how the Message of Allah is preached, how it is rejected in all ages, and how it triumphs at last, through the Mercy of Allah.
See 26:8-9, 68-69, 103-104, here (121-122), 139-140, 158-159, 174-175, and 190-191. (R).
وَإِنَّ
رَبَّكَ لَهُوَ
الْعَزِيزُ
الرَّحِيمُ
﴿١٢٢﴾
26 : 122. And verily thy Lord is He, the Exalted in Might, Most Merciful.
Asad’s Version:
26:105 [al-Furqan, Mecca 47]
THE PEOPLE of Noah [too] gave the lie to [one of God's] message-bearers
(26:106) when their brother Noah said unto them: "Will you not be
conscious of God?
(26: 107) Behold, I am an apostle [sent by Him] to you, [and therefore] worthy of your trust:
(26:108) be, then, conscious of God, and pay heed unto me!
26:109 "And no reward whatever do I ask of you for it: my reward rests with none but the Sustainer of all the worlds.
(26: 110) Hence, remain conscious of God, and pay heed unto me! "
(26: 110) They answered: "Shall we place our faith in thee, even though [only] the most abject [of people] follow thee?" 4 '
(26:112) Said he: "And what knowledge could I have as to what they were doing [before they came to me]? (26:113) Their reckoning rests with none but my Sustainer: if you could but understand [this]! 50
(26:114) Hence, I shall not drive away [any of those [who profess to be] believers;
(26: 1 15) I am nothing but a plain warner."
26:116 Said they: "Indeed, if thou desist not, O Noah, thou wilt surely be stoned to death!" 51
(26: 1 17) [Whereupon] he prayed: "O my Sustainer! Behold, my people have given me the lie:
(26:118) hence, lay Thou wide open the truth between me and them, 52 and save me and those of the believers who are with me ! "
47 Lit., "would that there were a return for us". See also 6:27-28 and the corresponding note.
26:119 And so We saved him and those [who were] with him in the fully-laden ark,
(26: 120) and then We caused those who stayed behind to drown. 55
(26:121) In this [story], behold, there is a message [unto men], 54 even though most of them will not believe [in it].
(26:122) But, verily, thy Sustainer - He alone - is almighty, a dispenser of grace!
[[ Asad’s notes - 49 See note 47 on 1 1 :27.
50 This is obviously a retort to the unbelievers' suggestion (elliptically implied here) that those "abject" followers of Noah had declared their faith in him, not out of conviction, but only in order to gain some material advantages.
Noah's answer embodies a cardinal principle of Qur'anic ethics and, hence, of Islamic Law: No human being has the right to sit in judgment on another person's faith or hidden motives; whereas God knows what is in the hearts of men, society may judge only by external evidence (az-zahir), which comprises a person's words as well as deeds. Thus, if anyone says, "I am a believer", and does not act or speak in a manner contradicting his professed faith, the community must consider him a believer.
51 Lit., "thou wilt surely be among those who are stoned [to death)".
52 Or: "decide Thou with a [clear] decision between me and them". My choice of the primary significance
of iftah ("lay open", i.e., the truth) has been explained in note 72 on the last sentence of 7:89.
53 The story of Noah and his people, as well as of the Deluge, is given in greater detail in 1 1 :25- 48.
54 For the message specifically alluded to here, see verses 1 1 1-1 15, as well as note 50 above.
55 See 7:65 and the corresponding note 48. ]]
29. Surah Al-'Ankabut (The Spider)
Period Uncertain
The Quranic Text & Ali’s Version:
وَلَقَدْ
أَرْسَلْنَا
نُوحًا إِلَى
قَوْمِهِ...
29: 14. We (once) sent Noah to his people,
...فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا...
and he tarried among them a thousand years less fifty:
C3437. The story of Noah and his Flood is not told here. It is told in other places; e.g., see 11:25-48 or 26:105-122.
It is only referred to here to point out that Noah's period lasted a long time, 950 years. (Cf. Gen. 9:28-29, where his whole age is declared to have been 950 years, of which 350 years were after the Flood).
In spite of this long period, his contemporaries failed to listen, and they were destroyed.
But the story of the Ark remains an everlasting Sign and Warning to mankind-a Sign of deliverance to the righteous and of destruction to the wicked.
...فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ ﴿١٤﴾
but the Deluge overwhelmed them while they (persisted in) sin.
فَأَنجَيْنَاهُ
وَأَصْحَابَ
السَّفِينَةِ...
29: 15. But We saved him and the Companions of the Ark,
...وَجَعَلْنَاهَا آيَةً لِّلْعَالَمِينَ ﴿١٥﴾
and We made the (Ark) a Sign for all Peoples!
Asad’s Version:
29:14
AND, INDEED, [in times long past] We sent forth Noah unto his people," and he dwelt among them a thousand years bar fifty; 12 and then the floods overwhelmed them while they were still lost in evildoing:
(29:15) but We saved him, together with all who were in the ark, which We then set up as a symbol [of Our grace] for all people [to remember].
[[ Asad’s note - 12 Sc, "and despite this great length of time was unable to convince them of the truth of his mission" . The identical figure - 950 years - is given in the Bible (Genesis ix, 29) as Noah's life-span. By repeating this element of the Biblical legend, the Qur'an merely stresses the fact that the duration of a prophet's mission has nothing to do with its success or failure, since "all true guidance is God's guidance" (3:73) - and, as we are so often told in the Qur'an, "God guides [only] him that wills [to be guided]". Thus, the reference to Noah is meant to reassure the believer who may be
distressed at seeing the majority of his fellow-men refuse to accept, all at once, a truth which appears self-evident to him. ]]
51: 46 And (thus, too, We destroyed ) Noah’s people aforetime; for they were iniquitous folk.
53: 52 – 54 ….and then covered them from sight forever.]]
======================================================
54: 9 - 15
57: 26 And , Indeed, We sent forth Noah and Abraham ,and established prophet hood and revelation among their descendants; and some of them were on the right way, but many were iniquitous.