29.( E.Ns 47-50 of Surah Al-Aaraf )should be kept in view.
30. This is the same thing that has been put into the mouth of Muhammad (peace be upon him) in (Ayats 2-3).
31. The same foolish objection was being raised by the people against the Prophet (peace be upon him). They argued like this: You are a man like us: you eat and drink, you walk and sleep and have a family, and there is nothing in you that might show that you have been sent by God. (See E. N. Surah Yaseen).
32. The big people of Makkah passed the same remarks about those who followed the Prophet (peace be upon him). They taunted him with things like these: Your followers consist of mere inexperienced boys or slaves or the lowest strata of society, in short, of such people as are credulous and lack commonsense and wisdom. Refer to (E.Ns 34-37 of Surah Al-Anaam) and (E.N. 75 of Surah Yunus).
33. This is to say, You claim that you are the favored ones of God Whose blessings are on you, and that those who do not follow your way are under His wrath. But the reverse of this is true for it is we who have been favored with wealth, servants and power and you possess nothing of the sort. Please point out anything in which you are superior to us.
34. This is the same thing that has been put into the mouth of the Prophet (peace be upon him) in( Ayat 17). That is, At first I recognized the reality of Tauhid by observing keenly the signs of God in the universe and in my own self. Then the same was confirmed by revelation to me. This shows that all the Prophets acquired the knowledge of the Unseen by observation and contemplation. Then Allah blessed them with the actual knowledge of the same at the time of their appointment as Prophets.
35. This was to bring home to them the fact that he had no selfish motive in the performance of his mission, as if to say: I am conveying the admonition to you without any demand or hope or expectation of worldly gains. Nay, I am bearing all the sufferings in the hope that you may at last realize that I have no axe to grind. And you cannot point out anything to show that I have any personal or selfish interest before me in the mission of the Message. See. (E.N. 70 of Surah Al-Mominoon), (E.N. 17 of Surah Saba vand (E.N. 41 of Surah Ash-Shura).
36. That is, their true worth will be known only when they shall meet their Lord. Therefore it is not proper for you to treat them with contempt here in this world. Maybe they are precious stones, their Lord alone knows, and you are treating them as mere worthless stones. See (Surah Al- Anaam, Ayat, 52), (Surah Al-Kahaf, Ayat 28).
37. This is the answer to their objection that he was no more than a man like themselves. Prophet Noah (peace be upon him) admitted this: In fact I am a man and I never claimed to be more than this. My only claim is that God has shown me the right way of knowledge and action and you are welcome to test this in any way you like. But instead of this, you are asking me questions about the Unseen, though I never claimed to have its knowledge. You ask me to produce such things as can be produced only by that person who possesses God’s treasures and I never claimed to possess them. You object that my physical life is like that of other men, though I never claimed that I was an angel and not a man. The true test of my claim is that you should ask me about the true creeds, the principles of morality and culture and not about frivolous things about the future events for I never claimed to possess their knowledge.
38. That is, all my efforts to do good to you cannot prove effective, if Allah has decided to withhold the right way from you because of your obduracy in evil and the lack of interest in good ways. For Allah lets people go astray on the way they choose for themselves.
39. The wording of the verse shows that during the recital of the story of Prophet Noah (peace be upon him), the opponents of the Prophet (peace be upon him) might have felt that he himself had invented that story in order to hit them hard indirectly. So they might have interrupted him, saying: You are inventing such stories as these in order to apply these to us and hit us hard indirectly. That is why the narration of the story has been broken to answer their false accusation.
And the fact is that the mean people always behave like this. As they have no interest in goodness, they would turn to the dark side of everything. Even if one gives them wise counsel or teaches them a useful lesson or warns them of an error, they would never benefit from these nor mend their ways. Instead of this, they would search out for that aspect of the matter which will not only undo the wisdom and goodness of the counsel but also bring an accusation against the admonisher. It is obvious that in this way, even the best of counsels can be made void and ineffective, if the hearer dubs that as a hit and takes it ill as an affront. Moreover, their thinking is always based on suspicion and mistrust. Supposing there is a certain story which appears to be true. A wise man will take it as a fact and learn a lesson from it, even if it applies exactly to his own condition and points out his error. On the contrary, a suspicious and crooked man will at once jump to the conclusion without any proof at all that the story had been invented for the sole purpose of applying it to him in order to hit him hard.
The same was the condition of those who accused the Prophet (peace be upon him) that he himself had forged the story and ascribed it to Allah to make it more effective. Allah has asked him to say to them: If I have forged the story, I shall have to bear its consequences, but this cannot lessen the punishments of the crimes you are committing for which you alone will be held responsible.
40. This verse lays down the limits of the divine law of respite. When the message of a Prophet has been conveyed to a people and is rejected, they are granted respite from punishment only as long as there is the possibility that some of them might accept it. But when there remains no such possibility and there is left nothing but evil element among them, Allah does not grant them any further respite. And this is a manifestation of His mercy, just as for the safety of the good fruit the rotten ones should be thrown away and discarded. Conversely, it shall be an act of cruelty to the good people and the future generations if pity is shown to those wicked people who are incorrigible.
41. This is a very appropriate example of the points of view of those who look merely at the surface of things and of others who know the reality about them. It appears that when Prophet Noah (peace be upon him) was building the Ark on the land, it looked to be a ridiculous act to those wicked people who did not believe in him. They jeered at him as if to say: Just see the madness of the old man. He wishes to float a ship on the land. For they could never imagine that after a few days, a ship would actually float there. Therefore naturally they regarded that act of Prophet Noah (peace be upon him) to be a clear proof of his madness. Probably they might be pointing their fingers at him and the Ark he was constructing, saying to one another: Have you any doubt now, if you had any before, that he is really a mad man, who is constructing a ship to float on the waterless land? But the one, who had the knowledge of the reality and who knew that a ship would actually be needed there in the near future, was laughing at their ignorance and lack of knowledge of the real matter and their arrogant self satisfaction, as if to say: How foolish these people are. The catastrophe is threatening them overhead but they are not only self satisfied but also regard me mad, who has warned them of it and who is himself making preparations to meet it. And these are exactly the two ways, in general, of judging the wisdom or folly of things. One man judges an act to be wise by looking merely at the surface, while the other goes down deep into it and knows it to be foolish. Likewise the former considers an act to be foolish and mad while the latter who has the real knowledge of the matter, knows that it is based on wisdom and foresight, and is the very same thing that was required under the circumstances.
42. Different interpretations have been given of this, but we are of the opinion that the correct one is the one that is based on the plain words of the text. The deluge started from at-tannur, a particular oven from under which water began to boil up. At the same time heavy rain began to fall and springs began to gush up water from many places in the earth. This is given in detail in( Ayats 11-12 of Surah Al- Qamar): We opened the gates of the sky from which it began to rain heavily and constantly, and We tore open the earth and springs began to gush forth water from every side. Thus the two kinds of water gathered together to fulfill the destined doom.
In this connection, it should also be noted that the prefix al (the) before tannur (oven) shows that a particular oven had been specifically marked by God for the purpose of starting the deluge. This began to boil up water as soon as it was commanded to do so, and afterwards it began to be called the oven. It has been explicitly stated in (Ayat 7 of Surah Al- Mominoon) that the said tannur was specified before hand.
43. That is, don’t embark in the Ark those who had specifically been marked as unbelievers from your household, for they do not deserve to be shown Our compassion. Most probably they were two persons. One was his son who was drowned (Ayat 43), and the other was his wife. (Surah At-Tahrim, Ayat 10). And if there were any others, they have not been mentioned in the Quran.
44. Incidentally, this refutes the theory of the historians and genealogists who trace the genealogy of the whole human race to the three sons of Prophet Noah (peace be upon him). This wrong theory became prevalent because of the stories in the Bible that none other than Prophet Noah (peace be upon him), his three sons and his wife were rescued from the deluge. (Genesis 6: 18, 7: 7, 9, and 9: 19). But the Quran contradicts this in many places, saying that besides the people of his own household, some other people of his community, though small in number, were also rescued along with him. Moreover, the Quran declares that the generations which came after Prophet Noah (peace be upon him) were his descendants and of all those people who were rescued in the Ark: You are the descendants of those whom We bore in the Ark with Noah. (Surah Al-Isra, Ayat 3). They were from the descendants of Adam, and from the seed of those whom we carried in the Ark with Noah. (Surah Maryam, Ayat 58).
45. This humility shown by Prophet Noah (peace be upon him) that his delivery from the deluge was not due to his own plans, measures and efforts but to the mercy and compassion of his Lord, who is most Forgiving, is the true characteristic of a believer. The servant of God adopts all necessary measures as a man of the world does, but he does not put his trust in those measures alone. Along with these he puts his trust in his Lord for their success, because he knows well that no measure can be adopted without His sanction, nor can it be put into practice nor can it achieve the required object unless it is helped by the compassion and favor of Allah.
46. According to the Quran, the Ark rested upon Mount Judi, which is situated to the north-east of Jazirah Ibn Umar in Kurdistan. But according to the Bible its resting place was Mount Ararat in Armenia, which is one of the ranges of mountains of the same name that extends from Armenia to southern Kurdistan. Mount Judi is one of the mountains of the Ararat range, and is known by the same name even today. The ancient histories confirm that the resting place of the Ark was Mount Judi. For instance, Berasus, a religious leader of Babylonia, who lived about 250 years before Christ, says in his history of the Chaldeans that Noah’s Ark rested upon Mount Judi. Abydenus, a pupil of Aristotle, not only confirms the same but also says that many people of Iraq of his time possessed pieces of the Ark, which they ground in water and gave to the sick as a medicine.
Now let us consider the question: Did the deluge mentioned here cover the whole earth or was it confined to that particular region where Prophet Noah (peace be upon him) lived? This is a question which has not been finally settled up to this day. As far as the Bible and the Israelite traditions are concerned, this was universal. (Genesis 7: 18- 24). But the Quran is silent about it, though it does say things which show that the whole human race after the deluge was the descendant of Prophet Noah (peace be upon him) and of those with him in the Ark, but this does not mean that the deluge covered all the earth. It may be explained like this: At that time of the history the only region of the earth, which was inhabited by the human race, was the region in which Noah lived, and the generations which came after the deluge, gradually spread over other parts of the earth. This theory is supported by two things. First, there is a conclusive proof that a great flood did come over the land of the Tigris and the Euphrates. This is confirmed by historical traditions, archaeological remains and geological evidence. But there are no such proofs in the other parts of the earth as might show that the deluge was universal. Secondly, traditions have come down to almost all the peoples of the earth living even in distant places like America and Australia, that once a great flood had come all over the earth. The only conclusion which can be drawn from the above is that at one time the forefathers of all the people of the earth lived at one place. But, when afterwards they spread over different lands in the earth; they carried the traditions of the deluge along with them. Refer to (E.N. 47 of Surah Al- Aaraf).
47. That is, You promised that You will save the members of my family from this calamity; so save my son for he is also a member of my family.
48. That is, You are the greatest of all rulers: therefore Your decision is final and there can be no appeal against it. And You are the best of all rulers: therefore all Your decisions are based on perfect knowledge and absolute justice.
49. Allah has called the wicked son of Prophet Noah (peace be upon him), as “His conduct was other than righteous”, for children are entrusted by the Creator to the care of parents so that they may bring them up and train them to become good persons, and fulfill the purpose for which He created man. If a father does his very best to process and turn the child into a righteous person, but fails in his efforts, the child, who was a sort of raw material in his hands, would be likened to a worthless act. It is obvious that the wicked son was a worthless act, for he was not the sort of good work which his father had desired him to be. So in this sense he did not belong to the family of Prophet Noah (peace be upon him), whom the Creator had sent to mold all his people into good acts, especially those who were of his own flesh and blood. Thus that unrighteous son had forfeited all the rights of blood he had with the Prophet as far as the torment of the deluge was concerned.
Now let us consider the other question: Why was not the request of the Prophet regarding his own flesh and blood granted? The answer is this: If any part of the body of a man becomes so rotten that the surgeon is of the definite opinion that that part must be cut off for the sake of the safety of the rest of the body, the surgeon will not comply with the request of the man not to cut that part of his body, but will say: It is not a part of your body because it is rotten. This will not, however, mean that it was never actually a part of the body but will imply only this: As it has ceased to function rightly as a part of the body, it is no more a part of the body in the sense and for the purpose the healthy parts of the body are its parts. Likewise, when it was said to Prophet Noah (peace be upon him): He is not of your family, it did not negate the fact that he was from his loins but implied: He does not deserve to be treated as a member of your righteous family because of his spoiled morals and conduct. As the torment of the deluge has been brought about to punish those who had sided with the unbelievers in the conflict of kufr and faith, your son does not deserve to be rescued from it along with the believers. Had it been a conflict between your descendants and those of the unbelievers, the result would have been different, but this being a conflict between the righteous and the unrighteous, the former alone will be delivered from it.
The epithet, a worthless act, has been purposely applied to the son of Noah, for it is very meaningful. It points to the two different objects that the parents have in view in bringing up their children. Those parents who look merely at the surface of things, bring up and love their children because they are from their loins or their wombs, irrespective of the fact whether they are righteous or unrighteous. But this epithet requires the believers to look upon their children as pieces of work entrusted to them in a natural way by their Creator, so that they should prepare and mold them so as to fulfill the object for which Allah has created man. Therefore, if a certain parent fails in his efforts to mold his child in a way to fulfill the very object for which the child was entrusted to him and the latter becomes a servant of Satan instead of his Lord, the parent should regard all his efforts for the child to have gone utterly waste. In that case there is no reason why that parent should have any consideration for that worthless act.
As a corollary to the above, the same rule will apply to the other relationships of a believer. As a believer is one who believes in certain creeds and behaviors, all his relationships with the other people will be determined by those creeds and behaviors. If his blood relations have the qualities of a believer, their relationship with him becomes doubly stronger. But if they are void of the qualities of a believer; the believer will confine his relationship with them only to the extent of blood relationships and will have no spiritual relationship with them. Consequently, if such a relative comes face to face with the believer in the conflict between kufr and the faith, the believer should fight with him just as he would with any other unbeliever.
50. This warning from his Lord does not mean that Prophet Noah (peace be upon him) was suffering from the lack of faith or that his faith had any tinge of weakness or that he had beliefs like those of the ignorant people. His response to this is rather a proof of his high moral character. As Noah was like the other Prophets, a human being, he also suffered from the common human weakness, that is, natural parental love for children. So he begged his Lord to deliver his son from the deluge. Allah admonished him because the high character of a Prophet demanded that he ought not to have made such a request even for his own flesh and blood. That is why no sooner was the warning administered to him than he realized that he had come down from the high position of a Prophet to the level of a mere father because of the critical psychological human weakness. Therefore immediately after the warning, he repented of his weakness, and behaved as if his own son had not been drowned in the deluge a moment before this. This character shown by him is a clear proof that he was a true Prophet. He returned to the same height and meekly asked his Lord’s forgiveness for showing any concern for his own son who had forsaken the truth and sided with falsehood.
51. The Quran has cited the story of the drowning of the son of Prophet Noah (peace be upon him) to bring home to the people that Allah’s decrees are absolutely just and final.
This also served as a warning to the Quraish who considered themselves to be immune from the torment of Allah simply because they were the descendants of Prophet Abraham (peace be upon him), and had several gods and goddesses as their interceders. Likewise it was a warning to the Jews and the Christians who cherished, and still cherish, such beliefs, nay, even to those Muslims, who foolishly believe that their saintly ancestors and holy people will guard them against the consequences of the justice of Allah. For the tragic scene depicted here categorically refutes such false expectations and beliefs, saying: O foolish people! Why do you cherish such false hopes? When Our Prophet Noah could not save his son who was drowned before his very eyes, and his prayer for the son was not only rejected but he was rebuked for making such a prayer, how can you then expect that anyone much less than a Prophet can deliver you from the justice of Allah?
52. That is, go down from the Mountain on which the Ark is resting.