Verse:36 Commentary Commentary

Allah Ta` a1a had blessed Sayyidna Nuh (علیہ السلام) with long years of life extending up to nearly one thousand years. Along with it, he was given a special status in terms of his prophetic mission to invite people to Allah and make their condition better whereby he devoted these long years to keep asking them to believe in the true Faith and in Allah as One. He had to face the harshest of pains in this mission. His people would throw stones at him until he fell down and lost consciousness. But, as soon as he would regain it, he prayed to Allah for the forgiveness of his people for they did not know what they were doing. A generation was followed by the other, and the other by yet another, in a chain and he kept giving his call in the hope that they might, at some stage, accept the truth.

When centuries passed over this exercise in patience, he complained about their deplorable condition before his Almighty Lord which has been mentioned in Surah Nuh قَالَ رَ‌بِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارً‌ا ﴿5﴾ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَ‌ارً‌ا ﴿6﴾ (My Lord, I did invite my people [ to the truth ] night and day. But, my invitation increased them in nothing but flight [ in aversion ] - 71:5, 6) and, after all those long years of hardship, the prayer that this great servant of Allah made was: قَالَ رَ‌بِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارً‌ا ﴿5﴾ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَ‌ارً‌ا ﴿6﴾ (My Lord, help me because they have belied me - al-Mu'minun, 23: 26, 39).

When the reign of terror let loose by the people of Sayyidna Nuh (علیہ السلام) became much too excessive, he was addressed by Allah Ta` ala in the words appearing in the verses cited above. (al-Baghawi, Mazhari)

Firstly, he was told that, out of his people, those who were to believe had already believed. No one was to believe after that. Their hearts were sealed with their own obstinacy and contumacy. There-fore, he should not grieve about his people anymore and feel free of any concern about their failure to believe.

Secondly, he was told that Allah was to send the punishment of flood against those people. Therefore, he should make an ark that could hold his family, as many believers as there were, and what they needed, so that they could embark it when the flood comes and be safe from it. Sayyidna Nuh (علیہ السلام) made the ark as he was ordered to. When the initial signs of the flood came before them - that water started overflowing from the earth - Sayyidna Nuh (علیہ السلام) was commanded to embark the ark along with his family and the few believers who had believed in him. They were also asked to load a pair each of animals that serve human needs, such as, cow, ox, goat, horse, mule etc. Sayyidna Nuh (علیہ السلام) put everyone on the ark as ordered.

At the end it was said that the believers in Sayyidna Nuh (علیہ السلام) who boarded the ark were only a few.

This was a gist of the subject as it appears in the cited verses. Now we can turn to the explanation of each verse and deal with issues and problems that emerge there from.

In the first verse (36), it was said that it was revealed to Sayyidna Nuh (علیہ السلام) that those who were to believe from among his people had already believed. In future, no one else will believe. Therefore, he should not worry about how they deal with him because one feels the pinch of sorrow only when one expects something good to come from someone. Disappointment is not that bad. It has its own relief. He might as well be disappointed with them. As for the shock felt by Sayyidna Nuh (علیہ السلام) because of all sorts of pains inflicted by his people on him, arrangements had already been made as indicated the next verse (37) - ` they are to be drowned.' Under these conditions came that invocation of curse for his people on the lips of Sayyidna Nuh (علیہ السلام) which has been mentioned in Surah Nuh (علیہ السلام) : رَّ‌بِّ لَا تَذَرْ‌ عَلَى الْأَرْ‌ضِ مِنَ الْكَافِرِ‌ينَ دَيَّارً‌ا ﴿26﴾ إِنَّكَ إِن تَذَرْ‌هُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرً‌ا كَفَّارً‌ا ﴿27﴾ "My Lord, do not leave upon the earth any inhabitant from among the disbelievers. Indeed, if You were to leave them, they will mislead Your servants and will not procreate anyone but the ones wicked and disbelieving (diehards) " - 71:26, 27.

In answer to this prayer, the people of Sayyidna Nuh were drowned en masse. Verse:37 Commentary Boat-Making: The Education of a Prophet صلى الله عليه وسلم

When Sayyidna Nuh (علیہ السلام) was commanded to make an ark, he knew no ark, nor its making. Therefore, in the next verse (37), he got his first lesson. To orient him to the reality of boat making, it was said: وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا (And make an ark under Our eyes and according to Our revelation).

Hadith reports say that Sayyidna Jibra'il al-Amin (علیہ السلام) told Sayyidna Nuh (علیہ السلام) by means of revelation all about the making of boats. He had used wood from the saul tree (shorea robusta) to build this ark.

Some historical narratives give its measurement. It was three hundred yards long, fifty yards in width and thirty yard high, almost a three storied ship. Its ventilators, as customary, opened to the right and the left. Thus, this industry, the first prototype of the ship building industry, began at the hands of Sayyidna Nuh (علیہ السلام) for the first time through Divine revelation. After that, the progress it made is current history.

All Essential Industries Originated through Revelation

It has been reported on the authority of some elders of early centuries of Islam in at-Tibb an-Nabawi of Hafiz Shamsud-Din adh-Dhahabi that all industries essential for human beings owe their origin to the process of Divine revelation through some prophet. Later, improvements kept coming as needed during different times. The first revelation that came to Sayyidna Adam (علیہ السلام) mostly related to rehabilitation of the land and establishment of different industries. The invention of wheel carts for loading and hauling things is part of the chain of inventions.

Sir Syed Ahmad an, the founder of the well-known Aligarh College, (now the Muslim University of Aligarh, India) used to say more than a hundred years ago that the world has seen inventions of all sorts in moving vehicles but its pivot continued to be the axle and the wheel. It is the common factor between a bullock-cart, a donkey-cart, rails and cars. Therefore, the greatest inventor of moving vehicles is the person who invented the wheel that is the life and soul of a lot of machines. As it was said, this invention unfolded itself at the hands of the first prophet, Sayyidna Adam, peace on him, through a Divine revelation.

From here we also learn that industries devoted to essential human needs are so important that the blessed prophets have been taught and trained in these through Divine revelation.

Soon after instructing Sayyidna Nuh (علیہ السلام) how he would make an ark, he was told that a flood would come and his people will be drowned and that, at the time, he was not to intercede out of compassion on their behalf. Verse:38 Commentary In the third verse (38), mentioned there is the total lack of concern for their sad end shown by the people of Sayyidna Nuh (علیہ السلام) during the period he was making the ark. When the chieftains of his people saw him busy with his project under a Divine command, they would ask him, ` what are you doing?' He said, ` a flood is to come, therefore, I am making an ark.' They would mock at him and say, ` we have no water to drink here and this wise man is planning to sail in a boat on this dry land.' In response, Sayyidna Nuh told them, ` if you mock at us today, then remember the day is sure to come when we shall be laughing at you.' The sense is that conditions would change and events would unfold in a manner that they themselves would become the cause of their being mocked at. For, in reality, ridicule is contrary to the spiritual station of prophets. It is simply not permissible for any-one in fact, it is Haram (unlawful). Says the Holy Qur'an: لَا يَسْخَرْ‌ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرً‌ا مِّنْهُمْ ( O those who have believed, no people should mock at [ other ] people - may be, they are better than them - 49:11) Therefore, the mocking referred to here is a pragmatic response to their mockery. This is like saying, ` when you are seized by the punishment, we shall be telling you that this was the outcome of your mockery.' This is as it was said after that in the fourth verse (39): ` So, you shall soon know to whom will come the punishment that will humble him, and upon whom will befall the lasting punishment.' The first punishment refers to the punishment in the mortal world, and the ` lasting punishment' means the never-ending punishment of the Hereafter. Verse:39 Commentary - - - Verse:40 Commentary From the fifth verse (40) begins the description of the coming of the flood, related instructions and events as they unfolded. So, first it was said: حَتَّىٰ إِذَا جَاءَ أَمْرُ‌نَا وَفَارَ‌ التَّنُّورُ‌ (At last, when Our command came and the oven overflowed).

The word: (tannur: تَّنُّور oven) is used in more than one sense. The Earth's floor is called an oven. The oven that bakes bread is also a tan-nur. A raised part of the land is also referred to as tannur. Therefore, some of the Tafsir authorities have said that, at this place, ` tannur' means the surface of the land in that water started overflowing from it. Some of them have said that it means the tannur of Sayyidna Adam (علیہ السلام) that was located at ` ainul- wardah' in Syria - and water over-flowed from it. Some others said that Sayyidna Nuh's own tannur was located in Kufah and that was what it means. Most commentators - Sayyidna Hasan, Mujahid, Sha` bi, Sayyidna ` Abdullah ibn ` Abbas ؓ and others - have gone by this view.

As for Sha` bi, he used to say on oath that this tannur was located in a secluded quarter of the city of Kufah, and that Sayyidna Nuh (علیہ السلام) had built his ark in the mosque of Kufah. This tannur was right by the entrance to this mosque. Sayyidna ` Abdullah ibn ` Abbas ؓ says that Allah Ta` ala had told Sayyidna Nuh (علیہ السلام) ، ` when you see water overflowing from the oven in your home, know that the flood has come.' (Qurtubi and Mazhari)

Commentator al-Qurtubi said: The sayings of commentators appear to be different as to the meaning of tannur, but this, in reality, is not a difference. When water began to bulge out, it overflowed from the bread baking oven, and from out of the surface of the land, and from the oven of ` Ainul-Wardah in Syria. The Holy Qur'an has said explicitly: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُّنْهَمِرٍ‌ وَفَجَّرْ‌نَا الْأَرْ‌ضَ عُيُونًا (Then We opened the gates of the heaven with rain pouring down and caused the earth to burst out with springs - al-Qamar, 54:11).

In his statement, Sha'bi has also said that this grand mosque of Kufah has its own distinct status after al-Masjid al-Haram, al-Masjid an-Nabawii and al-Masjid al-Aqsa.

Later in the verse, it was said: When the flood had started, Sayyidna Nuh (علیہ السلام) was commanded: احْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ (Load in it a pair of two from every kind).

This tells us that all kinds of animals were not loaded in the ark of Sayyidna Nuh (علیہ السلام) . Loaded there were animals born to a pair of male and female and which cannot survive in water. Therefore, all sea life stands excluded from here and so do land based life forms born without male-female conjunction. This leaves only domestic animals like the cow, ox, water buffalo, goat etc.

This removes the possible doubt as to how could the ark hold that many animals.

After that, Sayyidna Nuh (علیہ السلام) was asked to have his family members - other than the disbelieving ones - board the ark, as well as those who had believed in him, though they were only a few.

The exact number of those who sailed on the ark has not been determined in the Qur'an and Hadith. It has been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ that their total number was eighty, which included three sons of Sayyidna Nuh : (علیہ السلام) - Sam, Ham, Yafith and the three of their wives. The fourth son had stayed with the disbelievers and was drowned with them. Verse:41 Commentary Commentary

Etiquette of boarding boats and other modes of conveyance

The first verse (41) teaches the etiquette of boarding boats and other modes of conveyance. One should board by saying: بِسْمِ اللَّـهِ مَجْرَ‌اهَا وَمُرْ‌سَاهَا (With the name of Allah it sails and anchors). The word: مجرے (majra pronounced according to the reading (qira'ah) of Imam Hafs as ` majray' with fathah on the letter mim and a major Imalah [ inclination ] on the letter ra) means to sail or to move, and مرسی (mursa) means to stop or anchor. The sense is that the moving of this mode of transport owes itself to the power of Allah, and is with His name alone, as well as its stopping which is also subservient to nothing but His power.

Every conveyance moves and stops only with the power of Allah Ta` ala

Even a little thought would show that no conveyance, a boat or any other mode of transport that moves on land (or flies in the air) is really within one's own power, neither its creating and making, nor its moving and stopping. A shallow view of things leads man to assume that he is the one who has manufactured it and made it move. The reality lies elsewhere. It does not take much to realize that man has not created iron, wood, brass, aluminum etc. which serve as raw material that go into the making of these modes of conveyance. And it is also clear that it does not lie in his control to create on his own a gram of iron or a foot of wood. Then, who gave them the intelligence to design and pro-duce all sorts of mechanical parts and instruments? How did he do that? Did he create his own intelligence? Had it been within the power of man, no one in this wide world would have remained dumb. Everyone would have been a Plato and Aristotle in his field. So, man puts together wood and iron and mechanical support from all sides, makes the body and frame for the conveyance. Now he needs to haul tons of weight easily and quickly on the land or in the air. He needs power to do that. It may come through petrol, gas or hydro-electricity. Has man created any of these? Did he create the petrol or gas, or water, or oxygen, or hydrogen?

If we were to look at things impartially, we will realize that even in this age of great scientific advancement, the helplessness of man is still visible and it is true that the moving and stopping of every conveyance rests within the ultimate control of the creator of this uni-verse.

The process of inventing things and making them work makes inventors self-centered. They start living in a hall of mirrors. They congratulate themselves to the limit that they lose touch with the reality of things on a canvass larger than what they invent. Allah Ta` ala tells them through his prophets that there is more to their making that they fail to see: بِسْمِ اللَّـهِ مَجْرَ‌اهَا وَمُرْ‌سَاهَا (With the name of Allah it sails and anchors). This is the reality. A brief statement but very comprehensive. In fact, it is a key to a door. Once he enters it, he lives in this mortal world but turns into a citizen of the spiritual universe - seeing the beauty of the Lord everywhere in it.

From here unfolds the difference between the world of a believer and the world of a disbeliever. Both ride. But, when a believer steps in there, the conveyance does not simply shorten his travel distances on the land, it introduces him to the one higher, more sublime. Verse:42 Commentary As stated in the second (42) and third (43) verse, when the whole family of Sayyidna Nuh (علیہ السلام) had boarded the ark, a son whose name has been reported as Kin` an (Canaan) was left out. Out of his paternal compassion, Sayyidna Nuh (علیہ السلام) called out to him asking him to come on board and warning him that he should not stay in the company of disbelievers otherwise he would be drowned with them. This young man was already in league with those disbelieving enemies, in fact, was himself a disbeliever. But, in all likelihood, Sayyidna Nuh (علیہ السلام) did not know that he was a disbeliever. And even if he did know that, the good counsel he gave to his son to board the boat and leave the company of the disbelievers was in the spirit of asking him to repent from disbelief and enter the fold of faith. But, the unfortunate son still took the flood to be something that will pass away and told him not to worry about him for he would be safe from the flood by climbing a mountain. Sayyidna Nuh warned him again that nothing was going to save anyone, not even a mountain, from the punishment of Allah on that day and that there was no way one could remain safe from it unless Allah Himself were to show mercy to him. This father-son di-alogue was on from a distance when rose a wave of the flood and took him down and away. Historical reports say that the level of the Flood was fifteen yards above the highest mountain peak and according to some other reports, it was forty yards high.

In the fourth verse (44), the recession of the flood and the return of things to normal conditions has been described in a particular manner. Addressing the earth, Allah Ta` ala commanded: يَا أَرْ‌ضُ ابْلَعِي مَاءَكِ (0 earth, suck in your water). The sense was that the amount of water which had bulged out from the earth was to be taken back in by the earth. The sky was commanded to stop raining. The water from rains that had already accumulated on the earth, nature channeled it into rivers and streams for human beings to benefit by it. (Tafsir Qurtubi, Mazhari)

In this verse, Allah Ta` ala has given His commands by addressing the heaven and the earth, although these are no sensate entities, at least outwardly. Therefore, some commentators have taken it in a figurative sense. But, the fact of the matter is that, in terms of our perception, things in the world which appear non-conscious, insensate, and lifeless are, in all reality, live and conscious. Yes, their consciousness and perception are not of a level as given to humankind and others, therefore, by declaring them to be inanimate, they were not obligated with the percepts and injunctions of the Shari'ah. Many verses of the Holy Qur'an confirm it, such as: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (and there is no such thing which does not glorify Him with praises - 17:44). And it is obvious that the glorification of Allah Ta` ala depends on knowing Him, and knowing, on reason and consciousness. This tells us that everything has reason and consciousness according to its respective capacity. From it, it recognizes its creator and whatever it has been as-signed to do by Him. Everything knows it fully well and keeps doing it staunchly as due. The verse of the Qur'an: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (gave each thing its form then guided [ it ] - Taba, 20:50) means exactly this. Therefore, in this verse, if the address to the heaven and the earth is taken in the real sense, it does not matter. Sage Rumi said:

خاک و باد و آب و آتش بندہ اند بامن و تو مردہ باحق زندہ اند

Dust, air, water and fire are all 'servants'

For you and me, dead, but with Him, live. Verse:43 Commentary - - - Verse:44 Commentary At the end of the fourth verse (44), it was said that the heaven and the earth obeyed the orders and the matter of the flood was all over. The Ark of Sayyidna Nuh (علیہ السلام) came to rest on the Mount Judiyy and it was declared that the unjust people have been cast far ` away from the mercy of Allah' - (which is what curse is).

Mount Judiyy still stands there by that name. Geographically, it is located on the border of Armenia near Ibn ` Umar Island north of Mousil in ` Iraq, the real home of Sayyidna Nuh (علیہ السلام) . This is a mountain range, part of which is called Judiyy. Another part of it is known as Ararat. In the present Torah, the place where the Ark came to rest has been identified as Mount Ararat. As obvious, there is not much of a contradiction in these two reports. But, well-known old historical accounts also say that the ark of Sayyidna Nuh (علیہ السلام) had come to rest on Mount Judiyy.

These accounts also mention that pieces of this ark are still there at many places in ` Iraq. These are kept and used as a relic.

According to Tafsir at-Tabari and al-Baghawi, Sayyidna Nuh (علیہ السلام) had embarked the Ark on the tenth of the month of Rajab. For six months, this ark sailed on the waters of the flood. When it reached the spot where Baytullah was, it made seven circuits. Allah Ta` ala had raised His House higher from being submerged. Then, on the tenth of Muharram, the day of ` Ashura', the flood subsided and the ark came to rest at the Mount of Judiyy. Sayyidna Nuh (علیہ السلام) observed a thanks-giving fast on that day and asked everyone on the ark to do the same. Some reports say that even animals that had shared the ark fasted on that day. (Mazhari and Qurtubi)

The importance of the day of ` Ashura', that is, the tenth of Muharram, has been recognized in all religious codes of the blessed prophets. In early Islam - before the fasts of Ramadan became obligatory - fasting on the day of ` Ashura' was fard. It is no more fard after the revelation of the obligatory status of fasting in Ramadan, but it continues to be a practice of prophets, and a source of reward forever. Verse:45 Commentary Commentary

The remaining account of the flood associated with the name of Sayyidna Nuh along with instructions related to it, appears in the five verses cited above.

When Canaan, the son of Sayyidna Nuh (علیہ السلام) did not board the ark despite the counsel and call of his esteemed father who was still concerned emotionally as he saw his son surrounded by the waves of the flood. His filial love knocked at another door. He turned to his Lord and prayed to Him on the basis of His promise that He would save his family from the flood, and that His promise was true. But, conditions were alarming and his son who was part of his family was going to be swallowed by the flood. The only court of appeal he could now go to was the court of the most just of judges for everything was in His power and control and that He could still save him from the flood. Verse:46 Commentary In the second verse (46), came a stern response from Allah Ta` ala whereby Sayyidna Nuh (علیہ السلام) was told that this son was no more a part of his family because he was not good and right in what he did. Therefore, it was not proper for him to approach Him with some request while being unaware of the true state of affairs. Then came the mollifying remark that the good counsel was being given to him so that he too does not become one of the ignorant.

Two things come out from what was said by Allah Ta` ala:

1. Sayyidna Nuh (علیہ السلام) did not know about the disbelief of his son clearly and fully. He thought he was a hypocrite, so he still took him to be a believer. Therefore, identifying him as a part of his family, he went ahead and prayed that he be saved from the flood. Otherwise, had he known the true state of affairs about him, he would have not made such a prayer. The reason is that he was already instructed in clear terms that he should not, once the flood comes, speak about those who had crossed the limit as it appears in verse 37 earlier وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۚ إِنَّهُم مُّغْرَ‌قُونَ. After this clear and explicit injunction, it was impossible for a prophet of God that he would venture to do something against it. The only possible explanation for this could be that, as suggested by the author of Bayan al-Qur'an, the desired objective of this prayer is that his son becomes a believer and not that he be saved from the flood under his present condition. But, Allah Ta` ala has not taken Sayyidna Nuh's lack of knowledge about the disbelief of his son and the prayer for his deliverance based on it as sound excuses. Therefore, he was questioned as to why he would make such a prayer. This is a slip at the highest level of the station of a prophet which Sayyidna Nuh (علیہ السلام) would himself refer to on the day of Resurrection when the whole creation will request him to intercede with the Lord on their behalf. He would excuse himself by saying what had happened to him, therefore, he would not dare any intercession.

Prayer for the disbelieving and the unjust is not permissible

A religious rule of conduct that we learn about here is that one should first find out whether or not the objective for which he is making a prayer is permissible and halal (lawful). It is prohibited to make Du` a (prayer) under doubtful circumstances. Tafsir Ruh al-Ma'ani with reference to al-Baydawi reports that since this verse tells us about the prohibition of Du` a under doubtful circumstances, it is automatically inferred from it that it will be all the more prohibited to pray for anything known to be impermissible and unlawful.

This rule also helps us realize the absence of discretion among modern day Shaykhs (spiritual masters) who have become used to raising their hands of prayer for anyone who comes in asking for some prayer to be made for him. Most of the time, they know that this per-son is not on the right, or is unjust, in the case for which he is asking the Shaykh to pray. Or, the person is asking the Shaykh to pray for a purpose that is not lawful for him, may be this person is looking for a particular job or office through which he will become involved in earning unlawfully, or succeed in it by usurping someone's right.

When attending circumstances are known, such prayers are unlawful and impermissible after all. Even if the circumstances are doubtful, taking the initiative to make Du` a, without first getting to know the circumstances as they are and the lawfulness of the matter in question, is also not appropriate.

Brotherly relations between believers and disbelievers

2. The second religious ruling that emerges from here is that a believer and a disbeliever may be blood relatives to each other, but when it comes to religious and collective matters, this kinship will have no effect. A person may be high born, he may come from the progeny of men of high spiritual status, so much so that one may even have the honor of being among the progeny of our most noble Prophet صلى الله عليه وسلم . But, this high lineage and this prophetic connection will also not be taken into consideration as a factor in religious matters, if the person is not a believer. In religion, everything functionally depends on faith, goodness and the fear of Allah. One who is good in deeds and fears Allah, he is ours. If not like that, he is an alien.

Had concessions based on kinship been given even in religious matters, brothers would have not crossed swords against each other in the battlefields of Badr and Uhud. It is common knowledge among Muslims that the battles of Badr, Uhud and al-Ahzab were fought among individuals coming from the same families. This clearly demonstrates that Islamic nationality or brotherhood does not hinge on lineal bond or geographical or linguistic unity. Instead, it revolves round faith and deed. All believers, residents of any country, members of any family and speakers of any language, are a single nation, a single brotherhood. The Qur'anic verse: إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ (The believers are but brothers - 49:10) means just this. Then, those who are deprived of faith and good deeds, they are not members of the Islamic brotherhood. The Holy Qur'an has made this reality all the more clear through the words spoken by Sayyidna Ibrahim (علیہ السلام) : إِنَّا بُرَ‌آءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّـهِ (Indeed, we have nothing to do with you and with whatever you worship other than Allah - al-Mumtahinah, 60:4).

This humble writer has restricted the above rule to the ` religious matters' only for the reason that, in worldly matters, demonstrating good social behavior, moral grace, favor and generosity is something different. It is quite permissible to deal even with someone not good with these graces, in fact, it is recommended, and is an act worthy of thawab (reward). Countless instances where the Holy Prophet صلى الله عليه وسلم and his noble Companions ؓ have treated non-Muslims with compassion, favour and good grace are sufficient to prove this.

In our time, the edifice of nationalities is raised on the foundations of homeland, language or color whereby Muslims are segregated into one or the other ` nation' under false banners. This is contrary to the Qur'an, and Sunnah, and amounts to rising in rebellion against the principles of political and social management enunciated by the Holy Prophet صلى الله عليه وسلم . Verse:47 Commentary Mentioned in the third verse (47) is the apology tendered by Sayyidna Nuh (علیہ السلام) . In gist, it is a return to Allah in submission and entreaty, a prayer for the protection of Allah, His forgiveness for past omissions, and a request for His mercy.

From here we learn that, should one commit a mistake, let him not rely on his personal resolve to stay safe from it in the future. He should, rather, seek the protection of Allah Ta` ala and pray to Him that He is the One who can keep him safe from errors and sins. Verse:48 Commentary In the fourth verse (48), described there is the end of the flood. When the flood subsided, the ark of Sayyidna Nuh (علیہ السلام) came to rest on Mount Judiyy, the earth sucked its water back, standing water from the heaven got preserved in the form of rivers and streams mak-ing the land habitable. Then, Sayyidna Nuh (علیہ السلام) was asked to disembark, go down the mountain, for there was nothing to worry about. Blessings of Allah will be with him keeping him secure from any calamities and hardships and that he will prosper in terms of peace, wealth and children.

According to this statement, the entire post-flood human population of the world is the progeny of Sayyidna Nuh (علیہ السلام) . At another place, the Qur'an has said: وَجَعَلْنَا ذُرِّ‌يَّتَهُ هُمُ الْبَاقِينَ ﴿77﴾ (and those remaining We made his descendants - 37:77). Therefore, historians refer to Sayyidna Nuh (علیہ السلام) as the second Adam.

Then, the promise of peace and blessing made to Sayyidna Nuh (علیہ السلام) is not limited to his person, instead, it was said: وَعَلَىٰ أُمَمٍ مِّمَّن مَّعَكَ (and upon the peoples [ springing ] from those with you). Those who boarded the ark with Sayyidna Nuh have been identified with the word: امم (umam) which is the plural form of امۃ (ummah: community). It releases the sense that those on board the ark consisted of different nationalities and communities, although we already know that those who had embarked the ark were mostly people from the family of Sayyidna Nuh (علیہ السلام) in addition to a few other believers as well. So, they were identified as different communities and nationalities in the sense that different communities and nationalities will spring forth from their future generations. This tells us that the whole human race to be born up to the day of Qiyamah is included under the sense of the words: أُمَمٍ مِّمَّن مَّعَكَ (peoples [ springing ] from those with you).

This was the reason why it became necessary to elaborate the subject of peace and blessing as the coming generation would include believers and disbelievers both. As for peace and blessing for believers, it is correct in its general sense for they would have peace and blessing in the mortal world as well as in the Hereafter. But, the disbelievers from this generation would have been consigned to the everlasting punishment of Hell. How would it be correct to say that they would be recipients of peace and blessing? Therefore, at the end of the verse, it was said: وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ (And there are peoples whom We shall give some enjoyment, then a painful punishment from Us will visit them). It means that the peace and blessing they will enjoy in the mortal world is like a feast thrown open to all, friends and foes alike. Also participating in it will be those who take to disbelief from among the progeny of Sayyidna Nuh (علیہ السلام) but the salvation and prosperity of the Hereafter shall be reserved for believers only. The disbeliever will be given the return for his good deeds within the mortal world and there will be nothing left for him to receive in the Hereafter where he will find nothing but punishment waiting for him.

When the Holy Prophet صلى الله عليه وسلم came to know of this detailed information about Sayyidna Nuh (علیہ السلام) and the Flood through revelation, he related it to his people - this event, then became a standing witness to the veracity of the Holy Prophet صلى الله عليه وسلم himself as a genuine prophet. To alert him to this situation, it was said in the fifth verse (49): ` As for Sayyidna Nuh (علیہ السلام) and the flood that came during his time, these were pieces of information that lay in the domain of the unseen. He had no knowledge of it beforehand, nor his people, the Arabs, knew about it. It was he who told them about it. What was the explanation for it? How could it happen? There was no other explanation but that Allah had Himself told him about it through revelation, because, had his people been educated and conversant with world history, it could be surmised that he had related these events after having heard them from those learned people. But, when the whole lot of his people was unaware of these events and their prophet too had never gone to another country to get his education there, then, the only inlet of this information stands determined conclusively. It was وَحِی Wahy, the divine revelation, which is a clear proof that the prophet is a true messenger of Allah. Verse:49 Commentary To console the Holy Prophet صلى الله عليه وسلم ، it was said at the end of the verse that there were so many open proofs to the fact that he was a prophet and messenger of Allah. If there were some unfortunate human beings that see the sun yet insist that they do not, even challenge him and confront him, then, he should look at the role model of his predecessor, Sayyidna Nuh (علیہ السلام) ، peace on him. He spent one thousand years of his long life suffering from pain inflicted by his people. He remained patient. Let him stay as patient as he was - because, it stands determined that success will ultimately kiss the hands of those patient and God-fearing.