In this sūrah the story of the Prophet Noah has not been related only for the sake of story telling, but its object is to warn the disbelievers of Makkah, so as to say: "You, O people of Makkah, are adopting towards Muhammad (upon whom be Allah's peace and blessings) the same attitude as the people of the Prophet Noah had adopted towards him; if you do not change this attitude, you too would meet with the same end." This had not been said in so many words anywhere in the Surah, but in the background of the conditions under which this story was narrated to the people of Makkah, this subject itself became obvious.
Note: While studying this Surah one should keep in view the details of the Prophet Noah's story which have been given in the Qur'an in Sūrah Al-Araf: 59-64 Sūrah Yunus: 71,73, Sūrah Hud: 25-49, Sūrah Al-Mu'minun: 23-31, Sūrah Ash- Shua'ra: 105-122, Sūrah Al-Ankabut: 14,15, Sūrah As-Saaffat: 75-82, and Sūrah Al-Qamar: 9-16.
The surah has been divided into two Ruku as under:
- Ruku One [Verses 1-20]: Prophet Nuh's preaching and submission to Allah after exhausting all his efforts - in that verses 2-4 briefly explain how he began his mission and what he preached. Then after suffering hardships and troubles in the way of preaching his mission for ages the report that he made to his Lord has been given in verses 5-20. In it he states how he had been trying to bring his people to the right path and how his people had stubbornly opposed him.
- Ruku Two [Verses 21-28]: Prophet Nuh's prayer not to leave any unbeliever on the surface of the earth and Allah granted his wish - In that the Prophet Noah's final submission has been recorded in vv. 21-24, in which he prays to his Lord, saying: "These people have rejected my invitation: they are blindly following their chiefs, who have devised a tremendous plot of deceit and cunning. Time now has come when these people should be deprived of every grace to accept guidance." This was not an expression of impatience by the Prophet Noah, but when after having preached his message under extremely trying circumstances for centuries be became utterly disappointed with his people, he formed the opinion that no chance whatever was left of their coming to the right path. His this opinion fully conformed to Allah's own decision. Thus, in the next verse (25), it has been said: "The torment of Allah descended on those people because of their misdeeds." In the concluding verse, the Prophet Noah's supplication that he made to his Lord, right at the time the torment descended, has been recorded. In it he prays for his own and for all the believers' forgiveness, and makes a submission to Allah to the effect: "Do not leave any of the disbelievers alive on the earth, for they have become utterly devoid of every good: they will not beget any but disbelieving and wicked descendants."
We have already presented the overview / summary of the sürah. Let us now read the verse by verse translation and exegesis / tafseer in English. You may also listen to its recitation in Arabic with English subtitles at the end of the post:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Ruku One [Verses 1-20]
Verses 1-14 The call of Noah:
Noah is perhaps the first prophet after Adam. The message that he gave to the corrupt people of those days has been put here in three words: worship, fear of God, and obedience to the Prophet, i.e. worshipping only Him and renouncing all false deities, leading one’s life in the world with the fear of God in one’s heart, and considering the prophet of God an example to be followed in all matters. Religion cannot be complete if any one of the above is missing. We readily understand worship of God and following the way of the Prophet, but what is the significance of ‘fear of God?’ It is actually the awareness that God is watching over us, which makes us lead a clean life. Therefore, a God-conscious person will constantly be alert about all his words, deeds and thoughts, and will strive towards sincerity and purity at all times.
Noah warmed his people before a painful punishment comes. He asked them to serve God, be mindful of Him and obey him. He promised that God will forgive them their sins and give them respite until their appointed time, because when God’s appointed time arrives it cannot be postponed. He called his people night and day, but the more he called them, the further they ran away. Every time he called them so He may forgive them, they thrust their fingers into their ears, covered their heads, persisted in rejection, and grew more arrogant. He preached to them in public and private, asking them to ask forgiveness of their Lord, reminding them that He is ever forgiving; He will send down rain, give them wealth and sons, and provide them with gardens and rivers. He spared no effort to bring people on to the right path, but his people were not ready to accept him. One would think that such a true and complete message will be instantly appreciated and accepted but humans generally dislike any warning that hinders their selfish and careless attitude towards life.
اِنَّاۤ اَرۡسَلۡنَا نُوۡحًا اِلٰى قَوۡمِهٖۤ اَنۡ اَنۡذِرۡ قَوۡمَكَ مِنۡ قَبۡلِ اَنۡ يَّاۡتِيَهُمۡ عَذَابٌ اَلِيۡمٌ
( 1 ) Indeed, We sent Noah to his people, [saying], "Warn your people before there comes to them a painful punishment."
“Warn your people”: Warn them that the errors and moral evils that they were involved in would only earn them Allah’s punishment if they did not desist from them, and tell them what way they should adopt in order to ward off that punishment.
Tafsir Ibn Kathir: Nuh's Invitation to His People - Allah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them.
Due to this Allah says, (verse 1-2): ("Warn your people before there comes to them a painful torment.'' He said: "O my people! Verily, I am a plain warner to you.'') meaning, clarity of the warning, making the matter apparent and clear.
(That you should worship Allah, and have Taqwa of Him,) meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.' (and obey me,) `In that which I command you to do and that which I forbid you from.'
Yusuf Ali Explanation: Noah's mission is referred to in many places. See specially xi. 25-49. His contemporaries had completely abandoned the moral law. A purge had to be made, and the great Flood made it. This gives a new starting point in history for Noah's People,-i.e., for the remnant saved in the Ark.
قَالَ يٰقَوۡمِ اِنِّىۡ لَـكُمۡ نَذِيۡرٌ مُّبِيۡنٌۙ
( 2 ) He said, "O my people, indeed I am to you a clear warner,
Yusuf Ali Explanation: His Warning was to be both clear (i.e., unambiguous) and open (i.e., publicly proclaimed). Both these meanings are implied in Mubin. Cf. lxvii. 26. The meaning of the Warning was obviously that if they had repented, they would have obtained mercy.
اَنِ اعۡبُدُوا اللّٰهَ وَاتَّقُوۡهُ وَاَطِيۡعُوۡنِۙ
( 3 ) [Saying], 'Worship Allah, fear Him and obey me.
The three things which the Prophet Noah presented before his people at the outset of his mission of Prophethood were: (1) Worship of Allah, (2) Adoption of piety (taqwa) and (3) Obedience of the Messenger.
Worship of Allah meant that they should give up worship and service of all others and should acknowledge Allah alone as their Deity and should worship and carry out His commands alone. Taqwa (piety) meant that they should refrain from all those works which caused Allah’s anger and displeasure, and should instead adopt such attitude in their lives as the God fearing people should adopt. As for “obey me”, it meant that they should obey the commands that he gave them as Allah’s Messenger.
Tafsir Ibn Kathir: meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.' (and obey me,) `In that which I command you to do and that which I forbid you from.'
Yusuf Ali Explanation: Three aspects of man's duty are emphasized: (1) true worship with heart and soul; (2) God-fearing recognition that all evil must lead to self-deterioration and Judgment; (3) hence repentance and amendment of life, and obedience to good men's counsels.
يَغۡفِرۡ لَـكُمۡ مِّنۡ ذُنُوۡبِكُمۡ وَيُؤَخِّرۡكُمۡ اِلٰٓى اَجَلٍ مُّسَمًّىؕ اِنَّ اَجَلَ اللّٰهِ اِذَا جَآءَ لَا يُؤَخَّرُۘ لَوۡ كُنۡتُمۡ تَعۡلَمُوۡنَ
( 4 ) Allah will forgive you of your sins and delay you for a specified term. Indeed, the time [set by] Allah, when it comes, will not be delayed, if you only knew.' "
The sentence yaghfir la-kum min dhunub-i-kum " يَغۡفِرۡ لَـكُمۡ مِّنۡ ذُنُوۡبِكُمۡ " in the original does not mean that Allah will forgive some of their sins, but its correct meaning is: If you accept and acknowledge the three things which are being presented before you, He will forgive all the sins that you have committed in the past.
(Allah will forgive you of your sins..) That is, if you accepted these three things, you would be given respite to live in the world until the time that Allah has appointed for your natural death.
(and delay you for a specified term) “A term appointed”: The time fixed by Allah for sending down a torment on a people. In this regard the Quran has at several places stated explicitly that when Allah’s torment has been decreed for a certain people, they are not pardoned even if they affirm the faith after it.
( when it comes, will not be delayed) That is, if you come to know that the time which is now passing after you have received Allah’s message through me is, in fact, a period of respite that has been granted to you for affirming the faith and there is no chance of escape from Allah’s torment after the term of respite has elapsed, you would testify to the faith without delay and would not like to postpone it until the torment actually started descending on you.
Tafsir Ibn Kathir: (He will forgive you of your sins) meaning, `if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. '
(and respite you to an appointed term.) meaning, `He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.' This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person.
This is like that which has been reported in the Hadith, (Maintaining the family ties increases the life span.)
(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.
Yusuf Ali Explanation: Allah gives respite freely; but it is for Him to give it. His command is definite and final; neither man nor any other authority can alter or in any way modify it. If we could only realize this to the full in our inmost soul, it would be best for us and lead to our happiness.
Muhammad Asad Explanation: Namely until the end of each person's life - implying that although they might be forgiven all sins committed before their postulated change of heart, they would henceforth, until their death, be held fully accountable for their behaviour in the light of that new-found faith. Cf. 4:18 - "repentance shall not be accepted from those who do evil deeds until their dying hour and then say, 'Behold, I now repent'".
Javed Ahmad Ghamidi Explanation: The actual words used are: ذُنُوۡبِکُمۡ. Words to the effect ما تقدم (previous) are suppressed before them which have been accounted for in the translation.
Ie., He will give them respite which He has appointed for the death and life of people and nations.
Imam Amin Ahsan Islahi writes: The condition اَجَلٍ مُّسَمًّی (specific time period) shows that no time granted in this world is unlimited. Everything of this world is transient and temporary. Even if a person spends his life as a practicing believer, he is not granted an infinite life span; one day, he has to die. The only difference is that he is not destroyed by some punishment of the Almighty; he is granted respite to live his full life. Similarly, if a nation embraces faith, fears the limits set by the Almighty and remains obedient to his prophet, the Almighty allows it to flourish as long as it adheres to faith and remains fearful of God. As soon as it deviates from this path, it begins to plunge from the height it had attained, and when its moral decadence reaches its lowest limit its span of life reaches its end, and it is destroyed in its capacity of a nation. Similar is the case of this whole world as well. Its life span is also fixed. A day will come when this place of test will be disbanded and a new world – called the Hereafter – with new laws and regulations will come into being. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 593)
قَالَ رَبِّ اِنِّىۡ دَعَوۡتُ قَوۡمِىۡ لَيۡلًا وَّنَهَارًا ۙ
( 5 ) He said, "My Lord, indeed I invited my people [to truth] night and day.
Omitting the history of a long period of preaching, now the Prophet Noah’s petition that he made to Allah in the last stage of his worldly mission is being related.
Tafsir Ibn Kathir: Nuh complains about his Encounter with His People - Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path.
So he (Nuh) said, (O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obedience to You.'
Javed Ahmad Ghamidi Explanation: It was after almost nine-hundred and fifty years of preaching by Noah (sws) when this phase came in which he pleaded before his Lord in these words that his preaching has proved absolutely fruitless. In deference to eloquence, these words have actually been suppressed.
Imam Amin Ahsan Islahihas explained them thus: … Noah (sws) uttered a sentence in which the consequence of an action (forgiveness) was placed in place of the action (seeking forgiveness) so that the wretchedness and misfortune of his people becomes fully evident. In other words, the implication of the verse is that Noah (sws) tried his best that his people should become worthy of God’s forgiveness, but so worthless were they that they did not care to even listen to him.(Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 595)
فَلَمۡ يَزِدۡهُمۡ دُعَآءِىۡۤ اِلَّا فِرَارًا
( 6 ) But my invitation increased them not except in flight.
That is, as I went on calling them towards You, they went on fleeing farther and farther away from You.
Tafsir Ibn Kathir: meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
Yusuf Ali Explanation: When convincing arguments and warnings are placed before sinners, there are two kinds of reactions. Those who are wise receive admonition, repent, and bring forth fruits of repentance, i.e., amend their lives and turn to Allah. On the other hand, those who are callous to any advice take it up as a reproach, fly farther and farther from righteousness, and shut out more and more the channels through which Allah's healing Grace can reach them and work for them.
وَاِنِّىۡ كُلَّمَا دَعَوۡتُهُمۡ لِتَغۡفِرَ لَهُمۡ جَعَلُوۡۤا اَصَابِعَهُمۡ فِىۡۤ اٰذَانِهِمۡ وَاسۡتَغۡشَوۡا ثِيَابَهُمۡ وَاَصَرُّوۡا وَاسۡتَكۡبَرُوا اسۡتِكۡبَارًا ۚ
( 7 ) And indeed, every time I invited them that You may forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with [great] arrogance.
“That you may forgive them”: That they might give up their attitude of disobedience and beg forgiveness of Allah, for in that way alone they could be forgiven by Allah.
They covered their faces either because they did not even like to have a look at Prophet Noah’s (peace be upon him) face, not to speak of listening to what he said, or they did so in order to hide their own faces from him as they passed by him so that he could not recognize and address them. This precisely was the attitude and conduct which the disbelievers of Makkah were adopting towards the Prophet (peace be upon him). In (Surah Houd, Ayat 5), their attitude has been described thus: Behold, they turn aside their chests in order to hide themselves from him: Beware, even when they cover themselves up with their garments, Allah knows alike what they hide and what they show. He indeed knows even the secrets they conceal in their breasts. (For explanation, see verses 5-6 of Surah 11. Houd).
Arrogance implies that they thought it was below their dignity to bow before the truth and accept the admonition of Allah’s Messenger. As for example, if a gentleman admonishes a perverted person and he, in response, shakes his head and walks away haughtily, this would amount to rejecting the admonition with arrogance.
Tafsir Ibn Kathir: (And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.'
This is similar to what Allah said about the disbelievers of the Quraysh. (And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.'') (41:26)
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretenses from him so that he would not recognize them.'' Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying.''
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief. (and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
Yusuf Ali Explanation: The literal meaning would be that, just as they thrust their fingers into their ears to prevent the voice of the admonisher reaching them, so they covered their bodies with their garments that the light of truth should not penetrate to them and that they should not even be seen by the Prophet.
Muhammad Asad Explanation: For the reason of the above interpolation - which endows the concept of "garments" with a metaphorical meaning - see explanation of 74:4; cf. also the expression "garment of God-consciousness" (libas at-taqwa) in 7:26.
Javed Ahmad Ghamidi Explanation: The verse portrays the reaction of the leaders of Noah’s people: as soon as they heard these words of Noah (sws), they wrapped their shawls around themselves with great aversion and went away.
In the expression وَ اَصَرُّوۡا وَ اسۡتَکۡبَرُوا اسۡتِکۡبَارًا, a verbal noun is suppressed after the verb اَصَرُّوۡا ie. اِصْرَاراً وَ اَصَرُّوۡا. This is because the mention of اِسۡتِکۡبَارًا after اِسۡتَکۡبَرُوا was enough to make its presence understood and thereby it be suppressed.
ثُمَّ اِنِّىۡ دَعَوۡتُهُمۡ جِهَارًا ۙ
( 8 ) Then I invited them publicly.
ثُمَّ اِنِّىۡۤ اَعۡلَـنۡتُ لَهُمۡ وَاَسۡرَرۡتُ لَهُمۡ اِسۡرَارًا ۙ
( 9 ) Then I announced to them and [also] confided to them secretly
Tafsir Ibn Kathir: meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
Yusuf Ali Explanation: Noah used all the resources of the earnest preacher: he dinned the Message of Allah into their ears; he spoke in public places; and he took individuals into his confidence, and appealed privately to them; but all in vain.
Javed Ahmad Ghamidi Explanation: The actual words are: ثُمَّاِنِّیۡۤ اَعۡلَنۡتُ. After this, a verbal noun is suppressed just as it was after اَصَرُّوۡا.
فَقُلۡتُ اسۡتَغۡفِرُوۡا رَبَّكُمۡؕ اِنَّهٗ كَانَ غَفَّارًا ۙ
( 10 ) And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.
Javed Ahmad Ghamidi Explanation: The implication is that what is only needed for God’s forgiveness is sincere repentance. None is a greater forgiver than Him so that a person’s recommendation may be of any avail before Him.
Tafsir Ibn Kathir: (verses 10-11) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.'
Thus, he said, (I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness.
Among these Ayat: (I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
يُّرۡسِلِ السَّمَآءَ عَلَيۡكُمۡ مِّدۡرَارًا ۙ
( 11 ) He will send [rain from] the sky upon you in [continuing] showers
Yusuf Ali Explanation: They had perhaps been suffering from drought or famine. If they had taken the message in the right way, the rain would have been a blessing to them. They took it in the wrong way, and the rain was a curse to them, for it flooded the country and drowned the wicked generation. In the larger Plan, it was a blessing all the same; for it purged the world, and gave it a new start, morally and spiritually.
Javed Ahmad Ghamidi Explanation: The actual words are: یُرۡسِلِ السَّمَآءَ عَلَیۡکُمۡ مِّدۡرَارًا. The word مِدۡرَارًا means كثير الدرر ie. something which rains a lot. The word سَمَآء occurs for rain-laden clouds. In Arabic, it is used in this meaning as well.
وَّيُمۡدِدۡكُمۡ بِاَمۡوَالٍ وَّبَنِيۡنَ وَيَجۡعَلۡ لَّـكُمۡ جَنّٰتٍ وَّيَجۡعَلۡ لَّـكُمۡ اَنۡهٰرًا ؕ
( 12 ) And give you increase in wealth and children and provide for you gardens and provide for you rivers.
This theme has been expressed at several places in the Quran that the rebellious attitude against God causes man to lead a wretched life not only in the Hereafter but also in this world, Contrary to this, if a nation adopts the way of faith and piety and obedience to divine commands, instead of disobedience, it benefits it not only in the Hereafter but also in the world; it is favored with every kind of blessing. In Surah Ta Ha it has been said: And whoever turns away from My admonition, will have a wretched life in the world, and We shall raise him up blind on the Day of Resurrection. (verse 124). In Surah Al-Maidah it has been said: Had the people of the Book observed the Torah and the Gospel and the other Books which had been sent down by their Lord, abundance of provisions would have been given to them from above and from beneath.(verse 66). In Surah Al-Aaraf: Had the people of the settlements believed and adopted the way of piety, We would have opened on them doors of blessings from the heavens and the earth. (verse 96). In Surah Houd, the Prophet Houd (peace be upon him) addressed his people, saying: And O my people, beg forgiveness of your Lord, then turn to Him in penitence, and He will open the gates of heavens for you and add more strength to your present strength.(verse 52). Through the Prophet (peace be upon him) himself in this very Surah Houd, the people of Makkah have been admonished to the effect: And you should beg forgiveness of your Lord, then return to Him, and He will provide you with good provisions of life till an appointed term. (verse 3). According to the Hadith, the Prophet (peace be upon him) said to the Quraish: There is a word which if you accept, would enable you to rule over the Arab as well as the non- Arab world. (For explanation, see (verse 66 of Surah 5. Al- Maidah); (verses 3, 52 of Surah 11. Houd); (verse 124 of Surah 20 Ta Ha); Introduction to Surah Suad).
Acting on this same instruction from the Quran, once during a famine Umar came out to invoke Allah for the rain and begged only forgiveness of Him. The people said: O commander of the faithful, you have not prayed for the rain. He replied: I have knocked at the doors of heaven wherefrom the rain is sent down, and then he recited these verses of Surah Nooh to them. (Ibn Jarir, Ibn Kathir). Likewise, when in the assembly of Hasan Basri, a person complained of drought, he said to him “Beg forgiveness of Allah.” Another person complained of poverty, a third one said that he was not being blessed with children, a fourth one said that his harvest had failed, and he continued to remind everyone to beg forgiveness of Allah. The people asked: How is it that you have suggested to all the people one and the same cure for the different complaints? He in response recited these verses of Surah Nooh to them. (Al-Kashshaf).
Tafsir Ibn Kathir: meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation.
Yusuf Ali Explanation: Each of these blessings-rain and crops, wealth and man-power, flourishing gardens, and perennial streams-are indications of prosperity, and have not only a material but also a spiritual meaning. Note the last point, "rivers of flowing water". The perennial springs make the prosperity as it were permanent: they indicate a settled population, honest and contented, and enjoying their blessings here on earth as the foretaste of the eternal joys of heaven. A) I.e., why don't you fear Allah's Majesty, His greatness and consequent punishment for your sinfulness, and hope for His mercy, kindness and reward for your faith and good deeds. The words of the verse contain the twin strands-fear and hope-simultaneously.
Muhammad Asad Explanation: The two last-mentioned blessings are an allusion to the state of happiness in the hereafter, symbolized in the Qur'an as "gardens through which running waters flow".
Javed Ahmad Ghamidi Explanation: This is a mention of the established practice of God which necessarily materializes for those who accept the calls of a messenger. The way the repetition of the phrase یَجۡعَلۡ لَّکُمۡ has enhanced the stature of these favours is not hidden before the eyes of the connoisseurs of the Arabic language.
مَا لَـكُمۡ لَا تَرۡجُوۡنَ لِلّٰهِ وَقَارًا ۚ
( 13 ) What is [the matter] with you that you do not attribute to Allah [due] grandeur
It means: as for the petty chiefs of the world, you think it would be dangerous to do anything against their dignity, but as for the Creator and Lord of the universe, you do not expect that He would also be a Being endowed with dignity. You rebel against Him, associate others in His Divinity, disobey His commands, and yet you are not at all afraid that He would punish you for your misconduct.
Tafsir Ibn Kathir: meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance.''
Muhammad Asad Explanation: I.e., "that you refuse to believe in God" (Zamakhshari). Some authorities (e.g., Jawhari) give to the above phrase the meaning, "that you will not fear God's majesty", which, too, implies lack of belief in Him.
Javed Ahmad Ghamidi Explanation: In other words do they not expect that in spite their wrongdoings, the wrath of God will not manifest itself, and He will not hold them accountable for the anarchy they have created in this world.
Imam Amin Ahsan Islahih as explained them thus: … If this is their conception of God, it means that they have no idea of His majesty and anger. God forbid, they regard Him to be absolutely insensitive and devoid of any sense of honour. They think that whatever highhandedness they may exhibit in this world will not be taken notice of by God’s majesty and honour.(Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 8, 598)
وَقَدۡ خَلَقَكُمۡ اَطۡوَارًا
( 14 ) While He has created you in stages?
That is, He has brought you to the present stage after passing you through different stages of creation and phases of development.
In the beginning you lay in the form of sperm and ovum separately in the loins of your father and mother. Then the two were combined by the power of Allah and you were conceived. Then for nine months in the womb of the mother you were gradually formed into a perfect human form and were endowed with all those capabilities which you needed to function as a man in the world. Then you came out as a child from the mother’s womb, and you were developed from one state to another constantly until you attained to full youth and then old age. While passing through all these stages you lay wholly in the power of Allah at all times. Had He so willed, He would not have allowed you to be conceived but allowed another person to be conceived in your place. Had He so pleased, He would have made you blind, deaf, dumb, or a cripple in the mother’s womb itself, or made you mentally deficient. Had He so liked, you would not have been born as a living child. Even after your birth He could have destroyed you any time by causing you to fall a victim to one or other accident suddenly. About that God under Whose power you are so powerless, how could you have taken it into your head that you could commit any insolence against Him, could regard Him with every treachery and ingratitude, could rebel against Him as and when you pleased, and could do all this with impunity?
Tafsir Ibn Kathir: It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this.
Yusuf Ali Explanation: Cf. xxii. 5; also xxiii. 12-17. The meaning here may be even wider. Man in his various states exhibits various wonderful qualities or capacities, mental and spiritual, that may be compared with the wonderful workings of nature on the earth and in the heavens. Will he not then be grateful for these Mercies and turn to Allah, Who created all these marvels?
Muhammad Asad Explanation: I.e., by a process of gradual evolution, in the mother's womb, from a drop of sperm and a fertilized germ-cell (the female ovum), up to the point where the embryo becomes a new, self-contained human entity (cf. 22:5 : all of which points to the existence of a plan and a purpose and, hence, to the existence of a conscious Creator.
Verses 15-25 Noah reminds his people of the proofs for the Oneness of Allah and their attitude towards that:
Noah’s people did accept God, but the consciousness of the Majesty of God had not become ingrained, as it should have been. The fact is that this acceptance of God’s greatness is the real standard of God-worship. The one whose heart is not immersed in God’s greatness is not a true believer. God asks if we have ever wondered how God created the seven heavens, one above the other, placed the moon as a light in them and the sun as a lamp, how He will return us into the land and then bring us out again, and how He has spread the Earth out for us to walk along its spacious paths.
Noah complained to God that people have disobeyed him and followed those whose riches and children only increase their ruin. The people denied Noah’s pleas for reform because they thought that, compared to the words of Noah, the utterances of those who had attained a higher status from the worldly point were more worth considering. The great ones rejected the call for truth, so the lesser ones rejected it because the great ones had done so!
The opponents of Noah devised many great schemes against him. One of those was to spread a rumor about Noah that he was against their great ones of old. They made a grand plan to not renounce their gods, in particular Wadd, Suwa, Yaghuth, Yauq, or Nasr (names of their idols)! All had been men of great piety in ancient times who gradually became sanctified and ultimately people started worshipping them. It was easy to turn people against Noah in the name of these men. Eventually, Noah prayed to God to bring destruction down on the evildoers!
اَلَمۡ تَرَوۡا كَيۡفَ خَلَقَ اللّٰهُ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ۙ
( 15 ) Do you not consider how Allah has created seven heavens in layers
Tafsir Ibn Kathir: (verses 15-16) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here.
The only intent here is that (Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years.
This is as Allah said, (It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5)
وَّجَعَلَ الۡقَمَرَ فِيۡهِنَّ نُوۡرًا ۙ وَّجَعَلَ الشَّمۡسَ سِرَاجًا
( 16 ) And made the moon therein a [reflected] light and made the sun a burning lamp?
Yusuf Ali Explanation: Cf. xxv. 61, where the sun is referred to as the glorious Lamp of the heavens: "Blessed is He Who made the Constellations in the skies, and placed therein a lamp, and a moon giving light."
Muhammad Asad Explanation: See 10:5 , where the sun is described as "a [source of] radiant light" (diya') and the moon as "light [reflected]" (nur); both these interpolations are explained in the explanation of verse 10:5 .
وَاللّٰهُ اَنۡۢبَتَكُمۡ مِّنَ الۡاَرۡضِ نَبَاتًا ۙ
( 17 ) And Allah has caused you to grow from the earth a [progressive] growth.
Here, the creation of man out of the substances of the earth has been compared to the growth of vegetation. Just as at one time there was no vegetation on the earth, then Allah caused it to grow, so at one time man did not exist, then Allah created him.
Tafsir Ibn Kathir: This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
Yusuf Ali Explanation: Cf. iii. 37, where the growth of the child Mary the Mother of Jesus is described by the same word nabat, ordinarily denoting the growth of plants and trees. The simile is that of a seed sown, that germinates, grows, and dies, and goes back to the earth. In man, there is the further process of the Resurrection. Cf. also xx. 55.
Muhammad Asad Explanation: This phrase has a twofold meaning. In the first instance, it alludes to the evolution of the individual human body out of the same substances - both organic and inorganic - as are found in and on the earth as well: and in this sense it enlarges upon the creation of the human individual "in successive stages" referred to in verse {14} above. Secondly, it alludes to the evolution of the human species, which, starting from the most primitive organisms living on earth, has gradually ascended to ever higher stages of development until it has finally reached that complexity of body, mind and soul evident in the human being.
Javed Ahmad Ghamidi Explanation: This is the mention of a fact because before starting the process of creating man from the womb of a mother, he was created by God directly from the earth. If one analyzes the occasion of the discourse, one will find a inimitable eloquence in it: the claim is substantiated by the claim itself: since God has made to grow them like vegetation, so just as he enlivens dead vegetation once again, in a similar manner, He will make them come out from the earth whenever He intends.
ثُمَّ يُعِيۡدُكُمۡ فِيۡهَا وَيُخۡرِجُكُمۡ اِخۡرَاجًا
( 18 ) Then He will return you into it and extract you [another] extraction.
Tafsir Ibn Kathir: meaning, when you die. On the Day of Judgement He will repeat your creation just as He first originated you.
Javed Ahmad Ghamidi Explanation: The verbal nouns نَبَاتًا (previous verse) and اِخۡرَاجًا are meant to emphasize their respective verbs. The Urdu language [and the case of English is no different] does not contain a style to express all their aspects. The aspect I have adopted is the one which is congruous to the occasion of the discourse.
وَاللّٰهُ جَعَلَ لَـكُمُ الۡاَرۡضَ بِسَاطًا ۙ
( 19 ) And Allah has made for you the earth an expanse
Tafsir Ibn Kathir: meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
Javed Ahmad Ghamidi Explanation: The interposed verses end here and the discourse once again connects to the prayer of Noah (sws). The signs of God’s immense power, profound wisdom and universal providence to which these verses direct our attention clearly show that the God Who is capable of showing such marvels of creation will not find it any difficult to re-create mankind.
لِّـتَسۡلُكُوۡا مِنۡهَا سُبُلًا فِجَاجًا
( 20 ) That you may follow therein roads of passage.' "
Tafsir Ibn Kathir: meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demonstrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
Yusuf Ali Explanation: Fijaj " فِجَاجًا " implies valley-roads or passes between mountains. Though there are mountain chains on the earth, Allah's artistry has provided even in such regions, valleys and channels by which men may go about. Mountain roads usually follow the valleys. A) Sinners always resent it as a reproach that righteous men should speak to them for their own good. They prefer smooth flatterers, and they worship power even though the depositaries of power are selfish men, who neither profit themselves nor profit others by the wealth and man-power that they collect round themselves. They forget that mere material things may be a delusion and a snare unless the moral and spiritual factor behind them sanctifies them.
Muhammad Asad Explanation: I.e., "He has provided you with all facilities for a good life on earth" - the unspoken implication being, "Will you not, then, acknowledge Him and be grateful to Him?"
Ruku Two [Verses 21-28]
قَالَ نُوۡحٌ رَّبِّ اِنَّهُمۡ عَصَوۡنِىۡ وَاتَّبَعُوۡا مَنۡ لَّمۡ يَزِدۡهُ مَالُهٗ وَوَلَدُهٗۤ اِلَّا خَسَارًا ۚ
( 21 ) Noah said, "My Lord, indeed they have disobeyed me and followed him whose wealth and children will not increase him except in loss.
Tafsir Ibn Kathir: Nuh complains to His Lord about His People's Response - Allah says that Nuh turned to Allah to inform Allah - the All Knowing from Whom nothing escapes - that he presented the clear call, as mentioned previously, and the comprehensive invitation in various ways. He called them sometimes by encouragement and sometimes by intimidating warnings. Yet, they disobeyed him, opposed him, denied him and followed the children of the world. They were those who were heedless of the command of Allah and they possessed delights of wealth and children. However, these things (worldly benefits) were also for gradual punishment and temporary respite, not for honor or blessing.
Thus, Allah says, (and followed one whose wealth and children give him no increase but loss.)
Muhammad Asad Explanation: Lit., "and have followed him whose wealth and children do not increase him in aught but loss": i.e., people whose propensity and power only enhance their false pride and arrogance, and thus lead them to spiritual ruin. Beyond this, we have here a subtle allusion to the fact that an exclusive devotion to material prosperity must of necessity, in the long run, destroy all moral values and, thus, the very fabric of society.
وَمَكَرُوۡا مَكۡرًا كُبَّارًا ۚ
( 22 ) And they conspired an immense conspiracy.
“Mighty plot”: All those deceits, deceptions and frauds which the chiefs and religious guides were employing in an attempt to mislead the common people against the teachings of the Prophet Noah. For example, they said: Noah is no more than a mere man like yourselves. How can one believe that Allah sends down Revelations to him? (Surah Al-Aaraf, Ayat 63); (Surah Houd, Ayat 27). We also see that only the meanest of us have become his followers without due thought. Had there been some weight in what he says, the elders of the people would have believed in him.(Surah Houd, Ayat 27). Had Allah willed, He would have sent down angels. (Surah Al-Mominoon, Ayat 24). Had he been sent by Allah, he would possess treasures, he would know the unseen, and he would be free from all human needs, like the angels (Surah Houd, Ayat 31). We find nothing in him that might give him superiority over us. (Surah Houd, Ayat 27). He merely intends to obtain superiority over you. (Surah Al-Mominoon, Ayat 24). Obviously, this man is possessed. (Surah Al-Mominoon, Ayat 25). Similar were the things that the Quraish chiefs said to mislead the people against the Prophet (peace be upon him).
Yusuf Ali Explanation: Having got material resources the wicked devise plots to get rid of the righteous whose presence is a reproach to them. For a time their plots may seem tremendous and have the appearance of success, but they can never defeat Allah's Purpose.
Tafsir Ibn Kathir: that they plotted a deceptive plot for their followers tricking them into believing that they were following the truth and correct guidance. This is like what they will say to them on the Day of Judgement, (Nay, but it was your plotting by night and day: when you ordered us to disbelieve in Allah and set up rivals to Him!) (34:33) For this reason He says here:
وَ قَالُوۡا لَا تَذَرُنَّ اٰلِهَتَكُمۡ وَلَا تَذَرُنَّ وَدًّا وَّلَا سُوَاعًا ۙ وَّ لَا يَغُوۡثَ وَيَعُوۡقَ وَنَسۡرًا ۚ
( 23 ) And said, 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr.
Of the gods of the Prophet Noah’s people only those gods have been mentioned whom later the people of Arabia had also started worshipping and whose shrines were found all over the country at the advent of Islam. It is not impossible that the later generations heard the names of the ancient gods of Noah’s people from the people who were saved from the flood, and when ignorance once again spread among their children, they made idols of the same gods and started worshipping them again.
Wadd was the god of the Bani Kalb bin Wabash, a branch of the Qudaah tribe, whose shrine had been built at Daumat al-Jandal. In the ancient Arabian inscriptions he has been named as Waddam ibam (father Wadd). Kalbi has stated that the image built to him was of a man of enormous size. The Quraish also acknowledged him as god and called him Wudd. It is after him that a person has been named Abd-i Wudd (slave of Wudd) in history.
Suwa was the goddess of the Hudhayl tribe and her idol was a female figure. Her temple was situated at Ruhat near Yanbu.
Yaghuth was the god of Anum, a branch of the Tay tribe, and of some branches of the Madhjih tribe. The people of Madhjih had installed its idol, the image of a lion, at Jurash, a place between Yaman and Hijaz. Among the Quraish also some people had been named Abd-i Yaghuth.
Yauq was the god of Khaywan, a branch of the Hamdan tribe, in the territory of Hamdan in Yaman; its idol was of the horse’s figure.
Nasr was the god of Al-i dhul-Kula, a branch of the Himyar tribe, in the territory of Himyar; it had its idol installed at Balkha and had the image of the vulture. In the ancient inscriptions of Saba its name has been written as Nasor. Its temple was called bayt Nasor (house of Nasor) and its devotees ahl Nasor (people of Nasor). The ruins of the ancient temples that are found in Arabia and in the adjoining lands have the image of the vulture made on the doors of most of them.
Tafsir Ibn Kathir: (And they have plotted a mighty plot. And they have said: `You shall not leave your gods, nor shall you leave Wadd, nor Suwa`, nor Yaghuth, and Ya`uq and Nasr.') These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn `Abbas that he said, "The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba' worshipped it after them. Ya`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh's) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped.'' This has also been similarly reported from `Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "These are statues that were worshipped in the time of Nuh.'' Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya`uq and Nasr, "They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, `If we make images of them, it will increase our desire to perform worship when we remember them.' So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, `They (your predecessors) used to worship these statues and they were granted rain by their worship of them.' Thus, they (the latter people) worshipped them.''
Yusuf Ali Explanation: For an account of how these Pagan gods and superstitions connected with them originated, and how they became adopted into the Arabian Pagan Pantheon.
Muhammad Asad Explanation: As is evident from early sources, these five gods were among the many worshipped by the pre-lslamic Arabs as well (see the small but extremely valuable work by Hisham ibn Muhammad al-Kalbi, Kitab al-Asnam, ed. Ahmad Zaki, Cairo 1914). Their cult had probably been introduced into Arabia from Syria and Babylonia, where it seems to have existed in earliest antiquity.
Javed Ahmad Ghamidi Explanation: These are the names of the prominent idols which the people of Noah (sws) worshipped, which the Arabs had also later started to worship.
Imam Amin Ahsan Islahi writes: It is clearly evident from the names of these idols that they are Arabic names. Noah’s people inhabited the north of Ḥijaz; so it is not improbable that their language was Arabic. The tenacity of these idols is remarkable as the deluge had destroyed every sign of Noah’s people yet these idols were still worshipped. It is evident from history that later on they were once again worshipped by various Arab tribes. Thus the Banu Kalb, a branch of the Quda‘ah tribe, worshipped the idol of Wadd. Suwa‘ was worshipped by the Hudhayl tribe and Yaguth was worshipped by some branches of the Ṭay tribe. Similarly, Ya‘uq was worshipped by one branch of the Hamdan tribe and Nasr was worshipped by one branch of the Ḥimyar tribe. The sequence in which these idols are mentioned here shows their ranks and status in descending order. In other words, Wadd and Suwa‘ occupied a higher status than Yaguth, Ya‘uq and Nasr. (Amin Ahsan Islahi,Tadabbur-i Qur’an, vol. 8, 603)
وَقَدۡ اَضَلُّوۡا كَثِيۡرًا ۚ وَلَا تَزِدِ الظّٰلِمِيۡنَ اِلَّا ضَلٰلًا
( 24 ) And already they have misled many. And, [my Lord], do not increase the wrongdoers except in error."
The Prophet Noah (peace be upon him) did not invoke this curse out of impatience but he invoked it when, after doing full justice to the preaching of his mission for many centuries, he became totally despaired of any success with his people. Similar were the conditions under which the Prophet Moses (peace be upon him) had also cursed Pharaoh and his people, thus: Lord, destroy their wealth and harden their hearts in a manner so that they do not believe until they see the painful torment. And Allah, in response, had said: The prayer of you both has been granted (Surah Younus, Ayats 88-89). Like the Prophet Moses (peace be upon him), the Prophet Noah’s (peace be upon him) curse was also in complete conformity with divine will. Thus, in Surah Houd, it has been said: And it was revealed to Noah (peace be upon him): No more of your people will believe in you now than those who have already believed. So, do not grieve at their misdeeds. (verse 36).
Yusuf Ali Explanation: Such Pagan superstitions and cults do not add to human knowledge or human well-being. They only increase error and wrong-doing. For example, how much lewdness resulted from the Greek and Roman Saturnalia! And how much lewdness results from ribald Holi songs! This is the natural result, and Noah in his bitterness of spirit prays that Allah's grace may be cut off from men who hug them to their hearts. They mislead others: let them miss their own mark! See also verse 28 below.
Muhammad Asad Explanation: Lit., "increase Thou not the evildoers in aught but in straying-away", i.e., from an achievement of their worldly goals (Razi).
Tafsir Ibn Kathir: The Supplication of Nuh against His People and for whoever believed in Him - (And indeed they have led many astray.) meaning, by the idols that they took for worship, they mislead a large number of people. For verily, the worship of those idols continued throughout many generations until our times today, among the Arabs, the non-Arabs and all the groups of the Children of Adam.
Al-Khalil (Prophet Ibrahim) said in his supplication, (And keep me and my sons away from worshipping idols. "O my Lord! They have indeed led astray many among mankind...'') (14:35,36)
Allah then says, (Grant no increase to the wrongdoers save error.) This is a supplication from him (Nuh) against his people due to their rebellion, disbelief and obstinacy.
This is just as Musa supplicated against Fir`awn and his chiefs in his statement, (Our Lord ! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (10:88) Verily, Allah responded to the supplication of both of these Prophets concerning their people and He drowned their nations due to their rejection of what he (that Prophet) had come with.
مِّمَّا خَطِٓيْئٰتِهِمۡ اُغۡرِقُوۡا فَاُدۡخِلُوۡا نَارًا ۙ فَلَمۡ يَجِدُوۡا لَهُمۡ مِّنۡ دُوۡنِ اللّٰهِ اَنۡصَارًا
( 25 ) Because of their sins they were drowned and put into the Fire, and they found not for themselves besides Allah [any] helpers.
That is, drowning was not their end, but after death their souls were immediately subjected to the punishment of the Fire. This precisely was the treatment that was meted out to Pharaoh and his people, as has been stated in (Surah Al-Momin, Ayats 45-46). (For explanation, (see verse 46 of Surah 40. Al-Momin). This verse also is of those verses which prove the punishment of barzakh (intermediary stage between death and Resurrection).
None of the gods whom they looked upon as their supporters and helpers came to their rescue. This, in fact, was a warning to the people of Makkah, as if to say: If you too are subjected to the torment of Allah, these gods on whom you have placed all your reliance, will avail you absolutely nothing.
Tafsir Ibn Kathir: (" مِّمَّا خَطِيئَـتِهِمْ " Because of their sins) It also has been recited as; (خَطَايَاهُمْ) (their errors.)
(" أُغْرِقُواْ " they were drowned,) meaning, for their numerous sins, rebellion, persistence in disbelief and opposition to their Messengers.
(" أُغْرِقُواْ فَأُدْخِلُواْ نَاراً " they were drowned, then were made to enter the Fire.) meaning, they will be carried from the flood of the seas to the heat of the Fire.
(" فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً " And they found none to help them instead of Allah.) meaning, they will have no helper, assistant, or savior who can rescue them from the punishment of Allah.
This is similar to Allah's statement, (This day there is no savior from the decree of Allah except him on whom He has mercy.) (11:43)
Yusuf Ali Explanation: The Punishment of sin seizes the soul from every side and in every form. Water (drowning) indicates death by suffocation, through the nose, ears, eyes, mouth, throat, and lung. Fire has the opposite effects: it burns the skin, the limbs, the flesh, the brains, the bones, and every part of the body. So the destruction wrought by sin is complete from all points of view. And yet it is not death (xx. 74); for death would be a merciful release from the Penalty, and the soul steeped in sin has closed the gates of Allah's Mercy on itself. There they will abide, unless and "except as Allah willeth" (vi. 128). For time and eternity, as we conceive them now, have no meaning in the wholly new world.
Muhammad Asad Explanation: Lit., "and were made to enter the fire" - the past tense indicating the inevitability of the suffering yet to come (Zamakhshari).
Javed Ahmad Ghamidi Explanation: These are the words of the Almighty which once again interrupt Noah’s prayer before it ends to signify the fact that when a messenger of God prays in such a manner to Him after he has conclusively conveyed the truth to his people then as soon as he utters its very first sentence, the prayer is accepted.
The verb here denotes decision: it has been decided that they shall be cast into the fire.
Verses 26-28 Noah invokes God against the disbelievers:
Noah prayed that God not leave any of the disbelievers on the earth as they will lead His servants astray and beget only sinners and disbelievers. Noah also prayed for forgiveness for himself, his parents, and whoever entered his house as a believer. Noah’s prayer extended to all believers, asking for their forgiveness as well!
It appears from Noah’s prayer that, in his own times, evil had reached its final limit. Misguided beliefs and thoughts had become so prevalent in society that any child born and brought up in this society would have gone astray. When this stage had been reached, Noah’s people were destined to face nothing less than destruction by Noah’s flood. They were drowned and sent to Hell for their evildoings. They found no one to help them against God.
وَ قَالَ نُوۡحٌ رَّبِّ لَا تَذَرۡ عَلَى الۡاَرۡضِ مِنَ الۡكٰفِرِيۡنَ دَيَّارًا
( 26 ) And Noah said, "My Lord, do not leave upon the earth from among the disbelievers an inhabitant.
Tafsir Ibn Kathir: meaning, do not leave a single one of them on the face of the earth, not even a lone individual. This is a method of speaking that gives emphasis to the negation. Ad-Dahhak said, "Dayyar means one.'' As-Suddi said, "Dayyar is the one who stays in the home.'' So Allah answered his supplication and He destroyed all of those on the face of the earth who were disbelievers. He (Allah) even destroyed Nuh's (biological) son from his own loins, who separated himself from his father (Nuh).
He (Nuh's son) said, (I will betake myself to some mountain, it will save me from the water. Nuh said: "This day there is no savior from the decree of Allah except him on whom He has mercy.'' And waves came in between them, so he (the son) was among the drowned.) (11:43) Allah saved the people of the ship who believed with Nuh, and they were those whom Allah commanded Nuh to carry with him.
Yusuf Ali Explanation: The Flood was sent in order to purge all sin. The prayer of Noah is not vindictive. It simply means, "Cut off all the roots of sin". See next note.
Javed Ahmad Ghamidi Explanation: These words of Noah (sws) (viz. they will beget none but sinners and disbelievers) should not be a cause of wonder keeping in view the fact that he had evaluated his people after warning them for almost nine hundred years.
اِنَّكَ اِنۡ تَذَرۡهُمۡ يُضِلُّوۡا عِبَادَكَ وَلَا يَلِدُوۡۤا اِلَّا فَاجِرًا كَفَّارًا
( 27 ) Indeed, if You leave them, they will mislead Your servants and not beget except [every] wicked one and [confirmed] disbeliever.
Tafsir Ibn Kathir: (If You leave them, they will mislead Your servants,) meaning, `if You leave a single one of them they will lead your servants astray.' This refers to those whom He will create after them.
(and they will beget none but wicked disbelievers.) meaning, wicked in their deeds and disbelieving in their hearts. He (Nuh) said this due to what he knew about them since he remained among them for nine hundred and fifty years.
Muhammad Asad Explanation: Lit., "to such as are wicked (fajir), stubbornly ingrate (kaffar)": but since no one - and particularly not a prophet - is ever justified in assuming that the progeny of evildoers must of necessity be evil, it is obvious that the terms fajir and kaffar are used here metonymically, denoting qualities or attitudes, and not persons.
رَبِّ اغۡفِرۡلِىۡ وَلِـوَالِدَىَّ وَلِمَنۡ دَخَلَ بَيۡتِىَ مُؤۡمِنًا وَّلِلۡمُؤۡمِنِيۡنَ وَالۡمُؤۡمِنٰتِؕ وَلَا تَزِدِ الظّٰلِمِيۡنَ اِلَّا تَبَارًا
( 28 ) My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction."
Tafsir Ibn Kathir: Ad-Dahhak said, "This means, my Masjid.'' However, there is no harm in understanding the Ayah according to its apparent meaning, which would be that he (Nuh) supplicated for every person who entered his house who was a believer.
Then he said, (and all the believing men and women.) He supplicated for all of the believing men and women, and that includes those of them who were living and those of them who were dead. For this reason, it is recommended to supplicate like this, in following the example of Nuh, and that which has been reported in the narrations and well-known, legislated supplications.
Then, he said, (And to the wrongdoers, grant You no increase but destruction!) As-Suddi said, "But destruction.'' Mujahid said, "But loss.'' This means in both this life and in the Hereafter.This is the end of the Tafsir of Surat Nuh. And all praise and thanks are due to Allah.
Yusuf Ali Explanation: Indeed he prays for himself, his parents, his guests, and all who in earnest faith turn to Allah, in all ages and in all places. Praying for their forgiveness is also praying for the destruction of sin.
This is slightly different in form from verse 24 above.
Muhammad Asad Explanation: Lit., "increase Thou not the evildoers in aught but destruction" - i.e., destruction of their aims and, thus, of evil as such.
Javed Ahmad Ghamidi Explanation: It is evident from this that in this phase of declaring his acquittal from his people, Noah (sws) had proclaimed that whoever wants to protect himself from punishment should take refuge in his house before its arrival.
You may now like to listen to exegesis / tafsir of the surah by eminent scholar and linguist Nouman Ali Khan:
Please refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of all other chapters of the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.
- The plain translation and explanation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
- The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
- Towards Understanding the Quran
- Tafsir Ibn Khatir
- Muhammad Asad Translation
- Al-Quran, Yusuf Ali Translation
- Javed Ahmad Ghamidi / Al Mawrid
- Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites:
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
