وَ ہِیَ تَجۡرِیۡ بِہِمۡ فِیۡ مَوۡجٍ کَالۡجِبَالِ ۟ وَ نَادٰی نُوۡحُ ۣ ابۡنَہٗ وَ کَانَ فِیۡ مَعۡزِلٍ یّٰـبُنَیَّ ارۡکَبۡ مَّعَنَا وَ لَا تَکُنۡ مَّعَ الۡکٰفِرِیۡنَ ﴿۴۳﴾
وَهِيَ تَجۡرِي بِهِمۡ فِي مَوۡجٖ كَٱلۡجِبَالِ وَنَادَىٰ نُوحٌ ٱبۡنَهُۥ وَكَانَ فِي مَعۡزِلٖ يَٰبُنَيَّ ٱرۡكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلۡكَٰفِرِينَ
English
And it moved along with them on waves like mountains. And Noah cried unto his son, while he was keeping apart, ‘O my son, embark with us and be not with the disbelievers.’
English Short Commentary
And it moved along with them amid waves like mountains. And Noah cried unto his son, while he was keeping apart, ‘O my son embark with us and be not with the disbelievers.’
English Five Volume Commentary
And it moved along with them on waves like mountains. And Noah cried unto his son, while he was keeping apart, ‘O my son, embark with us and be not with the disbelievers.’[1423]
1423. Commentary:
Commentators differ as to whether the person referred to in this verse as Noah’s son was his real son or only a near relative. According to some, he was his stepson. Ibn Mas‘ud, Ibn ‘Abbas, ‘Ikrimah, Ad-Dahhak, Ibn Jubair and many other commentators, however, are inclined to view that he was Noah’s own son. But discussion of this subject seems to be super-fluous and unnecessary.
Christian annotators have question-ed the authenticity of this incident on the ground that it does not agree with the Biblical account. But the authenticity of the Bible itself as a historical record is open to doubt and it is unreasonable to accept or reject an incident on its authority alone. (close)
اُردو
اور وہ اُنہیں لئے ہوئے پہاڑوں جیسی موجوں میں چلتی رہی۔ اور نوح نے اپنے بیٹے کو پکارا جبکہ وہ ایک علیحدہ جگہ میں تھا۔ اے میرے بیٹے! ہمارے ساتھ سوار ہو جا اور کافروں کے ساتھ نہ ہو۔
اُردو تفسیر صغیر
اور وہ پہاڑوں کی طرح کی (اونچی) موجوں میں انہیں لئے جا رہی تھی اور (اسی اثنا میں) نوح نے اپنے بیٹے کو جبکہ وہ (اس سے علیحدہ) ایک اور جانب کی طرف چلا گیا تھا پکارا (کہ) اے میرے بیٹے! ہمارے ساتھ سوار ہو جاٶ اور کافروں کے ساتھ نہ ہو۔
Français
Et elle s’en alla avec eux sur des vagues semblables à des montagnes. Et Noé appela son fils qui se tenait à l’écart. « Ô mon fils, embarque avec nous et ne reste pas avec les mécréants. »
Español
Entonces empezó a moverse junto con ellos sobre olas como montañas. Noé gritó a su hijo, que se mantenía apartado: “Hijo mío, embarca con nosotros y no permanezcas con los incrédulos”.
Deutsch
Sie fuhr einher mit ihnen über Wogen gleich Bergen und Noah rief zu seinem Sohn, der sich abseits hielt: "O mein Sohn, steig mit uns ein und bleibe nicht mit den Ungläubigen!"
قَالَ سَاٰوِیۡۤ اِلٰی جَبَلٍ یَّعۡصِمُنِیۡ مِنَ الۡمَآءِ ؕ قَالَ لَا عَاصِمَ الۡیَوۡمَ مِنۡ اَمۡرِ اللّٰہِ اِلَّا مَنۡ رَّحِمَ ۚ وَ حَالَ بَیۡنَہُمَا الۡمَوۡجُ فَکَانَ مِنَ الۡمُغۡرَقِیۡنَ ﴿۴۴﴾
قَالَ سَـَٔاوِيٓ إِلَىٰ جَبَلٖ يَعۡصِمُنِي مِنَ ٱلۡمَآءِۚ قَالَ لَا عَاصِمَ ٱلۡيَوۡمَ مِنۡ أَمۡرِ ٱللَّهِ إِلَّا مَن رَّحِمَۚ وَحَالَ بَيۡنَهُمَا ٱلۡمَوۡجُ فَكَانَ مِنَ ٱلۡمُغۡرَقِينَ
English
He replied, ‘I shall soon betake myself to a mountain which will shelter me from the water.’ He said, ‘There is no shelter for anyone this day, from the decree of Allah, excepting those to whom He shows mercy.’ And the wave came in between the two; so he was among the drowned.
English Short Commentary
He replied, ‘I shall soon betake myself for refuge to a mountain[1317] which will shelter me from the water.’ Noah said, ‘There is no shelter for anyone this day from the decree of Allah, except for him to whom He shows mercy.’ And the wave came in between the two; so he was among the drowned.
1317. The verse shows that the place where Noah lived was surrounded by mountains. The word Jabal used as a common noun points to the fact that there was a chain of mountains on one of which Noah’s son might have sought shelter. In fact, the place appears to have been a valley with mountains rising on all sides. That such a place should become quickly flooded with heavy rain is not extraordinary. (close)
English Five Volume Commentary
He replied, ‘I shall soon betake myself to a mountain which will shelter me from the water.’ He said, ‘There is no shelter for anyone this day, from the decree of Allah, excepting those to whom He shows mercy.’ And the wave came in between the two; so he was among the drowned.[1424]
1424. Important Words:
ساوی (I shall betake myself). آوی is derived from اوی. They say اوی الیه i.e. he betook himself to or repaired or resorted to it; he betook himself to it or repaired to it for lodging, covert or refuge. اوی الی البیت means, he took up his abode in the house; he lodged or dwelt in it. The Quranic expression, اذ اوی الفتیة الی الکھف means, when the young men betook themselves to the cave for refuge. ماوی means, a place to which one repairs for lodging, covert or refuge (Lane).
Commentary:
The verse shows that the place where Noah lived was surrounded by mountains. This is why his son said that he would take shelter in a mountain. The word جبل (a mountain) used as a common noun points to the fact that there was a chain of mountains on one of which Noah’s son wished to take shelter. In fact, the place appears to have been a valley with mountains rising on all sides. That such a place should become quickly flooded with heavy rain is not extraordinary.
The words, which will shelter me from the water, show how bigoted men shut their eyes to stark realities to the last. The flood is rising, but Noah’s son still entertains doubt about the truth of his father’s Message.
The expression, And the wave came in between the two, is intended to hint that God spared Noah the pain of seeing his son being drowned before his eyes. He was drowned behind the screen of a high wave. (close)
اُردو
اس نے جواب دیا میں جلد ہی ایک پہاڑ کی طرف پناہ (ڈھونڈ) لوں گا جو مجھے پانی سے بچا لے گا۔ اس نے کہا آج کے دن اللہ کے فیصلہ سے کوئی بچانے والا نہیں مگر جس پر وہ رحم کرے (صرف وہی بچے گا)۔ پس ان کے درمیان ایک موج حائل ہو گئی اور وہ غرق کئے جانے والوں میں سے ہوگیا۔
اُردو تفسیر صغیر
اس نے کہا کہ میں ابھی کسی پہاڑ پر جا ٹھہروں گا (اور پناہ لوں گا) جو اس پانی سے مجھے بچالے گا۔ اس نے کہا (کہ) اللہ کے (اس عذاب کے) حکم سے آج کوئی بھی (کسی کو) بچانے والا نہیں (ہوسکتا) سوائے اس کے کہ جس پر وہ (آپ) رحم کردے۔ اور (اسی اثنا میں) پانی کی لہر ان دونوں کے درمیان حائل ہو گئی اور وہ غرق کیے جانے والوںمیں شامل ہو گیا۔
Français
Il répondit : « Je vais bientôt me réfugier sur une montagne qui me sauvegardera de l’eau. » Noé dit : « Il n’y a aujourd’hui de refuge pour personne contre le décret d’Allāh sauf pour celui à qui Il fera miséricorde. » Et la vague les sépara et ainsi il fut parmi les noyés.
Español
Él respondió: “Me subiré pronto a una montaña que me protegerá del agua”. Él dijo: “no hay protección para nadie en este día contra el decreto de Al-lah, excepto aquellos a quienes Él muestre misericordia”. Y una ola los separó; por lo que estuvo entre los ahogados.
Deutsch
Er antwortete: "Ich will mich sogleich auf einen Berg begeben, der mich vor dem Wasser schützen wird." Er sprach: "Keinen Schutz heute vor Allahs Befehl, es sei denn (für) jene, deren Er Sich erbarmt." Und die Woge brach herein zwischen die beiden, so war er unter denen, die ertranken.
وَ قِیۡلَ یٰۤاَرۡضُ ابۡلَعِیۡ مَآءَکِ وَ یٰسَمَآءُ اَقۡلِعِیۡ وَ غِیۡضَ الۡمَآءُ وَ قُضِیَ الۡاَمۡرُ وَ اسۡتَوَتۡ عَلَی الۡجُوۡدِیِّ وَ قِیۡلَ بُعۡدًا لِّلۡقَوۡمِ الظّٰلِمِیۡنَ ﴿۴۵﴾
وَقِيلَ يَـٰٓأَرۡضُ ٱبۡلَعِي مَآءَكِ وَيَٰسَمَآءُ أَقۡلِعِي وَغِيضَ ٱلۡمَآءُ وَقُضِيَ ٱلۡأَمۡرُ وَٱسۡتَوَتۡ عَلَى ٱلۡجُودِيِّۖ وَقِيلَ بُعۡدٗا لِّلۡقَوۡمِ ٱلظَّـٰلِمِينَ
English
And it was said, ‘O earth, swallow thy water, and O sky, cease raining.’ And the water was made to subside and the matter was ended. And the Ark came to rest on al-Judi. And it was said, ‘Cursed be the wrongdoing people.’
English Short Commentary
And it was said, ‘O earth, swallow thy water, and O sky, cease raining.’ And the water was made to subside and the matter was decided. And the Ark came to rest on Al-Judi.[1317A] And it was said, ‘Cursed be the wrongdoing people.’
1317A. The mountain Al-Judi is, according to Yaqutul-Hamwi, a long chain of mountains on the eastern side of the Tigris in the province of Mosul (Mu‘jam). According to Sale, "Al-Judi is one of those mountains which divide Armenia on the south from Mesopotamia and that part of Assyria which is inhabited by the Curds, from whom the mountain took the name of Cardu or Gardu, but the Greeks turned it into Gordyoei … The tradition which affirms the Ark to have rested on these mountains must have been very ancient, since it is the tradition of the Chaldeans themselves (Berosus apud Joseph. Antiq...). The relics of the Ark were also to be seen here in the time of Epiphanius... and we are told, the Emperor Heraclius went from the town of Thamanin up to the mountain Al-Judi and saw the place of the Ark. There was also formerly a famous monastery, called the 'Monastery of the Ark.' Upon some of these mountains the Nestorians used to celebrate a feast-day on the spot where they supposed the Ark had rested; but in 776 A.D. that monastery was destroyed by lightning" (Sale, pp. 179, 180)... 'Judi (Djudi) is a lofty mountain mass in the district of Bohtan, about 25 miles N.E. of Jaziratu ibn-e-‘Omar in 37°,30´ N.Lat.. It owes its fame to the Mesopotamian tradition, which identifies it, and not Mount Ararat, the mountain on which Noah’s Ark rested... Older exegesis identified the mountain now called Judi, or according to Christian authorities the mountains of Gordyene, as the apobaterion of Noah' (Enc. of Islam. vol. I. P. 1059). Babylonian traditions also place the mount Al-Judi in Armenia (Jew. Enc. under "Ararat"), and the Bible admits that Babylon was the place where the descendants of Noah lived (Gen. 11:9). (close)
English Five Volume Commentary
And it was said, ‘O earth, swallow thy water, and O sky, cease raining.’ And the water was made to subside and the matter was ended. And the Ark came to rest on al-Judi. And it was said, ‘Cursed be the wrongdoing people.’[1425]
1425. Important Words:
اقلعی (cease raining) is derived from قلع i.e. he displaced or uprooted. اقلع means, it (rain) left off; it cleared away. یاسماء اقلعیmeans, O sky, cease raining. اقلع عنه means, he or it left him; he abstained or desisted from it. They say أقلعت الحمی عن فلان i.e. the fever passed away or left such a one (Lane & Aqrab).
بعدا (curse) is the noun-infinitive from بعد which means, he or it was or became distant, remote, or aloof; he went or withdrew himself to a distance; he alienated; it perished. They say لا تعبد و ان بعدت عنی i.e. mayest thou not perish, though thou be distant from me. The Arabs say ابعدہ الله i.e. may God alienate him, or estrange him from good or prosperity; or may God curse him. بعد means, distance or remoteness; remoteness from probability or correctness i.e. improbability or strangeness; perdition or death; judgement and prudence; curse, execration or malediction. They say, بعدا له i.e. may he be cursed, or may God alienate him from good (Lane & Aqrab).
Commentary:
The verse makes it clear that water not only came out from the "fountains of the earth" (v. 41) but it also fell from the sky (i.e. the clouds) and thus both combined to deluge the land.
The mountain al-Judi is, according to Yaqut al-Hamwi, a long chain of mountains on the eastern side of the Tigris in the province of Mosul (Mu‘jam). According to Sale, "al-Judi is one of those mountains which divide Armenia on the south from Mesopotamia and that part of Assyria which is inhabited by the Curds, from whom the mountain took the name of Cardu or Gardu, but the Greeks turned it into Gordyaei...The tradition which affirms the ark to have rested on these mountains must have been very ancient, since it is the tradition of the Chaldeans themselves (Berosus, apud Joseph. Antiq.). To confirm it, we are told that the remainders of the ark were to be seen on the Gordyaean mountains. Berosus and Abydenus both declare that there was such a report in their time…The relics of the ark were also to be seen here in the time of Epiphanius and we are told the Emperor Heraclius went from the town of Thamanin up to the mountain al-Judi and saw the place of the ark. There was also formerly a famous monastery, called the monastery of the ark, upon some of these mountains where the Nestorians used to celebrate a feast-day on the spot where they supposed the ark rested; but in 776 A.D. that monastery was destroyed by lightning" (Sale, pp. 179, 180).
Again, "Judi (Djudi) is a lofty mountain mass in the district of Bohtan, about 25 miles N.E. of Jazirat ibn ‘Omar in 37°, 30΄ N. Lat…It owes its fame to the Mesopotamian tradition, which identifies it, and not Mount Ararat, with the mountain on which Noah’s ark rested. It is practically certain from a large number of Armenian and other writers that, down to the 10th century, Mt. Ararat was in no way connected with the Deluge. Ancient Armenian tradition certainly knows nothing of a mountain on which the ark rested; and when one is mentioned in later Armenian literature, this is clearly due to the gradually increasing influence of the Bible which makes the ark rest on the mountains (or a mountain) of Ararat. The highest and best known mountain there is Masik…The tradition that Masik was the mountain on which the Ark rested, only begins to find a place in Armenian literature in the 11th and 12th centuries. Older exegesis identified the mountain now called Judi, or according to Christian authorities the mountains of Gordyene, as the apobaterion of Noah (Enc. of Islam. Vol. 1, p. 1059).
Babylonian traditions also place the mount al-Judi in Armenia (Jew. Enc. under Ararat) and the Bible admits that Babylon was the place where the descendants of Noah lived (Gen. 11:9). (close)
اُردو
اور کہا گیا کہ اے زمین! اپنا پانی نگل جا اور اے آسمان! تھم جا۔ اور پانی خشک کر دیا گیا اور فیصلہ صادر کردیا گیا۔ اور وہ (کشتی) جودی (پہاڑ) پر ٹھہر گئی اور کہا گیا کہ ہلاکت ہو ظالم قوم پر۔
اُردو تفسیر صغیر
اس کے بعد (زمین سے بھی) کہہ دیا گیا (کہ) اے زمین تو (اب) اپنے پانی کو نگل جا اور (آسمان سے بھی کہ) اے آسمان (اب) تو (برسنے سے) تھم جا۔ اور پانی کو جذب کر دیا گیا اور (یہ) معاملہ ختم کر دیا گیا۔ اور وہ کشتی جودی پر (جاکر) ٹھہر گئی اور کہہ دیا گیا کہ (اے عذاب کے فرشتو)! ظالم لوگوں کے لئے ہلاکت مقدر کردو۔
Français
Alors il fut dit, « Ô terre, engloutis ton eau et ô ciel, cesse de pleuvoir. » Et le niveau de l’eau décrut et l’affaire fut terminée. L’Arche vint se poser sur Al-Jūdi. Et il fut dit : « Maudits soient les transgresseurs. »
Español
Y se dijo: “Oh, tierra, traga tu agua, y Oh, cielo, que cese la lluvia. El agua empezó a bajar y terminó el trance. Y el Arca quedó apoyada en Al-Yudi. Y se dijo: “Malditos sean los hombres malvados”.
Deutsch
Und es ward gesprochen: "O Erde, verschlinge dein Wasser, und o Himmel, höre auf (zu regnen)!" Und das Wasser begann zu versiegen, und die Angelegenheit war entschieden. Und (die Arche) kam auf dem Al-Dschudi zur Rast. Und es ward gesprochen: Fort mit dem Volk der Frevler!"
وَ نَادٰی نُوۡحٌ رَّبَّہٗ فَقَالَ رَبِّ اِنَّ ابۡنِیۡ مِنۡ اَہۡلِیۡ وَ اِنَّ وَعۡدَکَ الۡحَقُّ وَ اَنۡتَ اَحۡکَمُ الۡحٰکِمِیۡنَ ﴿۴۶﴾
وَنَادَىٰ نُوحٞ رَّبَّهُۥ فَقَالَ رَبِّ إِنَّ ٱبۡنِي مِنۡ أَهۡلِي وَإِنَّ وَعۡدَكَ ٱلۡحَقُّ وَأَنتَ أَحۡكَمُ ٱلۡحَٰكِمِينَ
English
And Noah cried unto his Lord and said: ‘My Lord, verily, my son is of my family, and surely, Thy promise is true, and Thou art the Most Just of judges.’
English Short Commentary
And Noah cried unto his Lord and said, ‘My Lord, verily, my son is of my family, and surely Thy promise is true, and Thou art the Most Just of judges.’
English Five Volume Commentary
And Noah cried unto his Lord and said, ‘My Lord, verily, my son is of my family, and surely, Thy promise is true, and Thou art the Most Just of judges.’[1426]
1426. Commentary:
This verse beautifully illustrates how the Prophets maintain a highly respectful attitude to God even under very hard trials. Noah had, by an error of judgement, thought that all the members of his family would be saved from the flood, but when he saw that his son was going to be drowned, he made his supplication to God in a most respectful way, appealing to Him in the name of His promise about the safety of his family. He was, however, careful to add that if his son was drowned, he would not think that God’s promise was false but that he himself had misunderstood the Divine Words, for God’s promise was ever true and His judgement always just. (close)
اُردو
اور نوح نے اپنے ربّ کو پکارا اور کہااے میرے ربّ! یقیناً میرا بیٹا بھی میرے اہل میں سے ہے اور تیرا وعدہ ضرور سچا ہے اور تُو فیصلہ کرنے والوں میں سے سب سے بہتر ہے۔
اُردو تفسیر صغیر
اور نوح نے اپنے رب کو پکارا اور کہا اے میرے رب! میرا بیٹا یقیناً میرے اہل میں سے ہے اور تیرا وعدہ (بھی) نہایت سچا ہے اور تو سب فیصلہ کرنے والوں سے بڑھ کر (بہتر اور درست) فیصلہ کرنے والا ہے۔
Français
Et Noé appela son Seigneur et dit : « Mon Seigneur, en vérité, mon fils est de ma famille, et assurément, Ta promesse est vraie et Tu es le plus Juste des juges. »
Español
Noé clamó a su Señor y dijo: “Señor mío, en verdad mi hijo es de mi familia y ciertamente Tu promesa es verdadera, y Tú eres el Más Justo de los jueces”.
Deutsch
Und Noah rief zu seinem Herrn und sprach: "Mein Herr, mein Sohn gehört zu meiner Familie, und Dein Versprechen ist doch wahr, und Du bist der gerechteste Richter."
قَالَ یٰنُوۡحُ اِنَّہٗ لَیۡسَ مِنۡ اَہۡلِکَ ۚ اِنَّہٗ عَمَلٌ غَیۡرُ صَالِحٍ ٭۫ۖ فَلَا تَسۡـَٔلۡنِ مَا لَـیۡسَ لَکَ بِہٖ عِلۡمٌ ؕ اِنِّیۡۤ اَعِظُکَ اَنۡ تَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ ﴿۴۷﴾
قَالَ يَٰنُوحُ إِنَّهُۥ لَيۡسَ مِنۡ أَهۡلِكَۖ إِنَّهُۥ عَمَلٌ غَيۡرُ صَٰلِحٖۖ فَلَا تَسۡـَٔلۡنِ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۖ إِنِّيٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلۡجَٰهِلِينَ
English
He said: ‘O Noah, he is surely not of thy family; he is indeed a man of unrighteous conduct. So ask not of Me that of which thou hast no knowledge. I advise thee lest thou become one of the ignorant.’
English Short Commentary
Allah said, ‘O Noah, he is surely not of thy family; he[1318] is indeed a man of unrighteous conduct.[1319] So do not ask of Me that, of which thou hast no knowledge. I admonish thee lest thou be one of the ignorant.’
1318. According to this verse only those persons were considered members of Noah’s family who had established true relationship with God through him. The pronoun hu in inna-hu may also refer to Noah’s prayer for his unrighteous son which act of his was Ghairu Salih i.e. out of place. (close)
1319. ‘Amalun (lit. a deed) here means Dhu ‘Amalin, i.e. the doer of a deed. The use of the infinitive as active participle when an intensified sense is intended is in harmony with Arabic idiom. See also 2:178, where Birr (lit. righteousness) means a righteous person. An Arab poet says of his she-camel: Innama hiya Iqbalun wa Idbaru, i.e. she is so restless that she has become the very act of moving forward and backward, meaning the embodiment thereof. (close)
English Five Volume Commentary
He said: ‘O Noah, he is surely not of thy family; he is indeed a man of unrighteous conduct. So ask not of Me that of which thou hast no knowledge. I advise thee lest thou become one of the ignorant.’[1427]
1427. Important Words:
عمل (man of conduct) generally signifies work, deed or action; a motion of the whole or of a portion of the body or even of the mind; the utterance of a saying. The word عمل (lit. deed) may also mean ذوعمل i.e. the doer of a deed, which construction is permissible in the Arabic language when an intensified sense is intended (Lane & Muhit).
Commentary:
In a brief sentence, viz. he is surely not of thy family, God disclosed a great truth to Noah.
What He meant was that when He promised to save his family, He did not mean all members of the family, but only such of them as were righteous and believed in him, because, truly speaking, only those persons were members of his family who had established a true relationship with God through him.
The Quranic words انه عمل غیر صالح rendered here as, he is indeed a man of unrighteous conduct, are capable of two interpretations. First, they may refer to the prayer of Noah. In that case, the clause would mean that this act of his, i.e. his prayer for his son, was غیر صالح i.e. out of place, the word صالح meaning "suitable, meet or proper." By using these words with regard to Noah’s prayer, God meant to point out that as He had already pronounced His judgement and the hour of punishment had actually arrived, so the time for prayer had passed.
Secondly, the clause may refer to Noah’s son. In that case, the word عمل (lit. deed) would be taken as meaning ذوعمل(the doer of a deed). This usage of the word is quite in harmony with Arabic idiom, according to which the infinitive is sometimes used in place of the active participle to impart emphasis. An Arab poet describing the restlessness of a she-camel who had lost her young ones says:انما ھی اقبال و ادبار i.e. "She is so restless that she has become the very act of moving forward and backward," meaning the embodiment thereof. According to this meaning of the word عمل the clause would mean that the reason why his son was not considered as belonging to his family was that he was a man of unrighteous conduct.
The words, ask not of Me, may mean either asking for a favour in prayer or simply inquiring. Taking the words in the former sense, the verse would mean that one should not pray for a matter of whose benefit one is not certain, for in such a case a man cannot know whether what he is praying for will prove a blessing or a curse. In such cases one should pray to God only generally to grant what is good in His sight. There are, however, certain matters about the goodness of which there can be no doubt, e.g. the pleasure of God or the welfare of the life to come. For such matters one can pray without qualification. The prayer of Noah for his son belonged to the former category. He did not know how his son would behave if he were saved. It was possible, nay it was most probable, that if he had been saved, the cause of religion would have materially suffered through him.
If the word "ask" be taken in the sense of "inquire," the verse would mean that Noah was not to inquire about a matter which was beyond his power to comprehend or the disclosure of which was not considered proper. The words مالیس لك به علم do not, in this case, mean "that of which thou hast no knowledge," for man always inquires about matters which he does not know. The words would therefore mean "that which thou canst not know," either because they are beyond thy comprehension or because they cannot be disclosed to thee.
God’s reply to Noah given in the words, he is indeed a man of unrighteous conduct, shows that Noah was not aware of the misdeeds of his son, and the reason why Noah was advised to abstain from asking questions about his son was that such questions were calculated to expose the latter’s misdeeds, which was inconsistent with the God’s attribute of mercy as well as with His attribute of covering up or screening the faults of His creatures. Extraordinary are the ways of God! On the one hand He decreed that Noah’s son should be drowned, and on the other His mercy drew a veil over his misdeeds.
The clause, I advise thee lest thou become one of the ignorant, refers to Noah’s prayer to God to save his son, who was a member of his family and was apparently included among those whom God had promised to save, and means: "You, being the bearer of the Word of God, must in future ponder over every aspect of the Divine revelation received by you and should not act unknowingly." In other words, the seeming indefiniteness of the prophecy was cited to serve the purpose of a warning to Noah, who was asked to learn a lesson from it and to remember that prophecies bear more than one meaning and that their true significance becomes known only when they are actually fulfilled.
It may be asked why, whereas Noah refers to a "promise" of God (see the preceding verse), actually there is no mention of a Divinepromise here. In this connection it may be noted that the words ارکبوھا بسم الله i.e. Embark therein in the name of Allah…(v. 42) did imply a Divine promise, because sometimes a commandment is tantamount to an undertaking. When God directed Noah to make his people enter the Ark, the direction implied a promise by God to save those who entered it. Similarly, the words, except those against whom the word has already gone forth (v. 41), also point to a promise having been made by God. If the above-quoted words contained only a command-ment and implied no promise, the names of excepted persons should have been revealed to Noah so that these could have been refused entrance. The fact that the names of the excepted persons were not disclosed shows that all those who went into the Ark were meant to be saved. (close)
اُردو
اس نے کہا اے نوح! یقیناً وہ تیرے اہل میں سے نہیں۔ بلاشبہ وہ تو سراپا ایک ناپاک عمل تھا۔ پس مجھ سے وہ نہ مانگ جس کا تجھے کچھ علم نہیں۔ میں تجھے نصیحت کرتا ہوں مبادا تُو جاہلوں میں سے ہو جائے۔
اُردو تفسیر صغیر
فرمایا اے نوح! وہ تیرے اہل میں سے ہرگز نہیں کیونکہ وہ یقیناً برے عمل کرنے والا ہے پس تو مجھ سے ایسی دعا نہ کر جس کے بارہ میں تجھے (میری طرف سے) علم نہ دیا گیا ہو اور میں تجھے نصیحت کرتا ہوں کہ جاہلوں کی طرح کبھی کام نہ کیجیئو۔
Français
Il dit, « Ô Noé, il n’est pas de ta famille ; en vérité, il est de mauvaise conduite. Ne me demande donc pas ce à propos de quoi tu n’as aucune connaissance. Certainement je t’avertis, afin que tu ne deviennes pas un des ignorants. »
Español
Él dijo: “Oh, Noé, en verdad no es de tu familia; él es en realidad un hombre de conducta impía. No me pidas pues aquello de lo que no tienes conocimiento. Te aconsejo para que no seas uno de los ignorantes”.
Deutsch
Er sprach: "O Noah, er gehört nicht zu deiner Familie; er ist sündhaften Betragens. So frage Mich nicht nach dem, wovon du keine Kenntnis hast. Ich ermahne dich, damit du nicht der Toren einer werdest."
قَالَ رَبِّ اِنِّیۡۤ اَعُوۡذُ بِکَ اَنۡ اَسۡـَٔلَکَ مَا لَـیۡسَ لِیۡ بِہٖ عِلۡمٌ ؕ وَ اِلَّا تَغۡفِرۡ لِیۡ وَ تَرۡحَمۡنِیۡۤ اَکُنۡ مِّنَ الۡخٰسِرِیۡنَ ﴿۴۸﴾
قَالَ رَبِّ إِنِّيٓ أَعُوذُ بِكَ أَنۡ أَسۡـَٔلَكَ مَا لَيۡسَ لِي بِهِۦ عِلۡمٞۖ وَإِلَّا تَغۡفِرۡ لِي وَتَرۡحَمۡنِيٓ أَكُن مِّنَ ٱلۡخَٰسِرِينَ
English
He said: ‘My Lord, I beg Thee to protect me from asking Thee that whereof I have no knowledge. And unless Thou forgive me and have mercy on me, I shall be among the losers.’
English Short Commentary
Noah said, ‘My Lord, I beg Thee to protect me from asking Thee that whereof I have no knowledge. And [a]unless Thou forgive[1320] me and have mercy on me, I shall be among the losers.’
1320. Noah had committed no sin by saying that his son was included in his family. It was only an error of judgment which is human, yet he offered Istighfar which shows that the offering of Istighfar is not necessarily a proof of one’s sinfulness. It may also be offered for protection against the evil consequences of human weaknesses or those of errors of judgment. (close)
English Five Volume Commentary
He said, ‘My Lord, I beg Thee to protect me from asking Thee that whereof I have no knowledge. And [a]unless Thou forgive me and have mercy on me, I shall be among the losers.’[1428]
1428. Commentary:
This verse shows the exalted spiritual position to which the Prophets of God attain. When Noah heard the Divineremonstration, he not only withdrew his words, but solicited God’s help against repeating such a mistake. In contrast to this, how pitiable is the condition of those who, though enjoying no spiritual status, yet boast and brag and make big claims and do not profit by the example of God’s chosen servants.
The words, unless Thou forgive me, throw interesting light on the significance of the term استغفار (asking for forgiveness) when used about a Prophet of God. The verse mentions the استغفار of Noah. Now as the preceding verses clearly show Noah had committed no sin against the Law but only an error of judgement, which is human, yet in spite of this he is here reported to have offered استغفار. This proves that the offering of استغفار is not the proof of one’s sinfulness in all cases. It may be offered for protection against the consequences of human weaknesses or against errors of judgement. (close)
اُردو
اس نے کہا اے میرے ربّ! یقیناً میں اس بات سے تیری پناہ مانگتا ہوں کہ تجھ سے وہ بات پوچھوں جس (کے مخفی رکھنے کی وجہ) کا مجھے کوئی علم نہیں۔ اور اگر تو نے مجھے معاف نہ کیا اور مجھ پر رحم نہ کیا تو میں نقصان اٹھانے والوں میں سے ہو جاؤں گا۔
اُردو تفسیر صغیر
(نوح نے) کہا اے میرے رب! میں اس بارہ میں تیری پناہ چاہتا ہوں کہ تجھ سے کوئی ایسا سوال کروں جس کے متعلق مجھے حقیقی علم حاصل نہ ہو اور اگر تو میری گزشتہ غفلت کو معاف نہ کرے اور رحم نہ کرے تو میں نقصان اٹھانے والوں میں سے ہو جاٶں گا۔
Français
Il dit : « Mon Seigneur, préserve-moi de Te demander ce dont je n’ai aucune connaissance. Et, à moins que Tu ne me pardonnes et ne m’accordes Ta miséricorde, je serai parmi les perdants. »
Español
Él dijo: “Señor mío, te ruego que me protejas para que no te pregunte sobre aquello de lo que no tengo conocimiento. Pues si no me perdonas y no tienes misericordia de mí, estaré entre los perdedores”.
Deutsch
Er sprach: "Mein Herr, ich suche Deinen Schutz davor, dass ich Dich nach dem frage, wovon ich keine Kenntnis habe. Und wenn Du mir nicht verzeihst und Dich meiner erbarmst, so werde ich unter den Verlorenen sein."
قِیۡلَ یٰنُوۡحُ اہۡبِطۡ بِسَلٰمٍ مِّنَّا وَ بَرَکٰتٍ عَلَیۡکَ وَ عَلٰۤی اُمَمٍ مِّمَّنۡ مَّعَکَ ؕ وَ اُمَمٌ سَنُمَتِّعُہُمۡ ثُمَّ یَمَسُّہُمۡ مِّنَّا عَذَابٌ اَلِیۡمٌ ﴿۴۹﴾
قِيلَ يَٰنُوحُ ٱهۡبِطۡ بِسَلَٰمٖ مِّنَّا وَبَرَكَٰتٍ عَلَيۡكَ وَعَلَىٰٓ أُمَمٖ مِّمَّن مَّعَكَۚ وَأُمَمٞ سَنُمَتِّعُهُمۡ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٞ
English
It was said, ‘O Noah, descend then with peace from Us and blessings upon thee and upon peoples to be born of those with thee. And there will be other peoples whom We shall grant provision for a time, then shall a grievous punishment touch them from Us.’
English Short Commentary
It was said, ‘O Noah, descend then with peace from Us and blessings upon thee and upon peoples to be born of those with thee.[1321] And there will be other peoples whom We shall grant provision for a time, then shall a grievous punishment overtake them from Us.’
1321. The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the people already living there, they either exterminated them or absorbed them. Thus they must have introduced into all the countries they subjugated their own traditions and customs; and consequently the tradition about the Deluge must also have come to be introduced into other lands. With the lapse of time however, the immigrants ceased to have any connection with their original home and the catastrophe consequently came to be regarded as a local occurrence, with the result that local names of persons and places came to be substituted for the original names. So the Deluge was not a universal visitation, nor should the traditions of different lands be taken to point to separate floods. (close)
English Five Volume Commentary
It was said, ‘O Noah, descend then with peace from Us and blessings upon thee and upon peoples to be born of those with thee. And there will be other peoples whom We shall grant provision for a time, then shall a grievous punish-ment touch them from Us.’[1429]
1429. Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God. (close)
اُردو
(تب) کہا گیا اے نوح! تو ہماری طرف سے سلامتی کے ساتھ اُتر اور ان برکتوں کے ساتھ جو تجھ پر ہیں اور ان قوموں پر بھی جو تیرے ساتھ (سوار) ہیں۔ کچھ اور قومیں (بھی) ہیں جنہیں ہم ضرور فائدہ پہنچائیں گے (لیکن) پھر انہیں ہماری طرف سے دردناک عذاب پہنچے گا۔
اُردو تفسیر صغیر
(اس پر اسے) کہا گیا (کہ) اے نوح! تو ہماری طرف سے (عطا شدہ) سلامتی اور طرح طرح کی برکات کے ساتھ جو تجھ پر اور ان امتوں پر جو تیرے ساتھ ہیں (نازل کی گئی ہیں) سفر کر۔ اوربعض جماعتیں ایسی بھی ہیں جنہیں ہم ضرور (دنیا کا عارضی) سامان عطا کریں گے (مگر) پھر ان پر ہماری طرف سے دردناک عذاب آئے گا۔
Français
Il fut dit : « Ô Noé, descends avec la paix de Notre part et des bénédictions sur toi et sur les peuples qui naîtront de ceux qui sont avec toi. Et il y aura d’autres peuples à qui Nous accorderons des provisions pour un temps ; puis un châtiment douloureux venant de Nous les frappera. »
Español
Se dijo: “Oh, Noé, baja pues, con la paz Nuestra y con las bendiciones sobre ti y sobre las naciones que nacerán de los que están contigo. Y habrán otros pueblos a quienes concederemos provisiones durante un tiempo, y después les alcanzará un doloroso castigo procedente de Nosotros”.
Deutsch
Es ward gesprochen: "O Noah, reise mit Unserem Frieden! Und Segnungen über dich und über die Geschlechter, die bei dir sind! Und es werden (andere) Geschlechter sein, denen Wir Versorgung gewähren (auf eine Zeit), dann aber wird eine schmerzliche Strafe sie von Uns treffen."
تِلۡکَ مِنۡ اَنۡۢبَآءِ الۡغَیۡبِ نُوۡحِیۡہَاۤ اِلَیۡکَ ۚ مَا کُنۡتَ تَعۡلَمُہَاۤ اَنۡتَ وَ لَا قَوۡمُکَ مِنۡ قَبۡلِ ہٰذَا ؕۛ فَاصۡبِرۡ ؕۛ اِنَّ الۡعَاقِبَۃَ لِلۡمُتَّقِیۡنَ ﴿٪۵۰﴾
تِلۡكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهَآ إِلَيۡكَۖ مَا كُنتَ تَعۡلَمُهَآ أَنتَ وَلَا قَوۡمُكَ مِن قَبۡلِ هَٰذَاۖ فَٱصۡبِرۡۖ إِنَّ ٱلۡعَٰقِبَةَ لِلۡمُتَّقِينَ
English
This is of the tidings of the unseen which We reveal to thee. Thou didst not know them, neither thou nor thy people, before this. So be thou patient; for the end is for the God-fearing.
English Short Commentary
This is of the tidings of the unseen[1322] which We reveal to thee. Thou didst not know them, neither thou nor thy people, before this. So be thou patient; for the good end is for the God-fearing.
1322. The Quranic accounts of the various Prophets are not meant as mere stories. They are given in the Qur’an because they contain a prophetic allusion to the analogous events that were to occur in the life of the Holy Prophet himself. (close)
English Five Volume Commentary
This is of the tidings of the unseen which We reveal to thee. Thou didst not know them, neither thou nor thy people, before this. So be thou patient; for the end is for the God-fearing.[1430]
1430. Commentary:
The words, This is of the tidings of the unseen, are intended to hint that the Quranic accounts of the various Prophets are not meant as mere stories of the ancient peoples. They are given in the Quran because they contain a prophetic allusion to the analogous events that were to occur in the life of the Holy Prophet himself. This is what is implied in the words "the tidings of the unseen". The concluding words of the verse, i.e. "the end is for the God-fearing," lend further support to this inference. These accounts also serve to warn Muslims that they too will have to pass through the experiences of the followers of former Prophets and they warn disbelievers that they too shall meet a fate similar to that of the rejecters of past Prophets.
The words, So be thou patient, mean that just as the people of Noah were destroyed, so will a section of the Holy Prophet’s people be destroyed; and then of their seed and of the seed of their companions God will raise a people who will bear the standard of piety and righteousness in every age.
The story of the Deluge with some variations is to be found in the traditions and literature of various countries (see Enc. Rel. & Eth. Enc. Bib. & Enc. Brit. under Deluge). The importance which is attached to it and the widespread credence it commands points to its being an historical event of very great importance. It cannot be denied that a great flood did take place sometime in the remote past, that it was of an extraordinary nature and that it affected many nations of the earth. Its description as given in the Quran, however, shows that there was nothing unnatural about it.
The catastrophe seems to have taken place somewhere at the dawn of human civilization. The Holy Prophet of Islam spoke of Noah as the first Messenger of God, i.e. the first organizer of a religious community (Bukhari, ch. on Anbiya’).The Bible also represents him as such (Gen. 6:8). Hindu traditions, too, corroborate this fact, for they speak of Manu (who is the same as Noah), the Hindu hero of the Deluge, as the first man (Enc. Brit. under Manu). But they add that seven others were saved with him, which points to the fact that he was not the first man absolutely but only the first man of the first cycle of human civilization. These statements made in the Scriptures of three great religions of the world leave no doubt about the fact that Noah laid the foundations of human civilization and culture. In fact, with the progress and advance of a people in civilization, their numbers also begin to grow with a corresponding decrease taking place in the numbers of less civilized communities living with them in the same land. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions, who were the founders of human civilization, spread to other lands, because they were more powerful than the people already living there, they either exterminated them or absorbed them by breaking their power. In this way they must have introduced into all the countries they subjugated their own traditions and customs; and consequently the tradition about the Deluge which naturally impressed the subjugated people must also have come to be introduced into other lands. With the lapse of time, however, the immigrants ceased to have any connection with their original home and the catastrophe consequently came to be regarded as a local occurrence, with the result that local names of persons and places came to be substituted for the original names.
In short, the Deluge was not a universal visitation, nor should the traditions of different lands be taken to point to separate floods. It was confined to one land, but owing to the immigration of the descendants of Noah and his companions to other lands, the story spread far and wide and finally the Flood came to be regarded as a local occurrence in every country.
As for the place where the Deluge occurred see note on al-Judi in v. 45. (close)
اُردو
یہ غیب کی اُن خبروں میں سے ہے جنہیں ہم تیری طرف وحی کررہے ہیں۔ تُو اس سے پہلے اسے نہیں جانتا تھا اور نہ تیری قوم (جانتی تھی)۔ پس صبر سے کام لے۔ (نیک) عاقبت یقیناً متقیوں ہی کی ہوتی ہے۔
اُردو تفسیر صغیر
یہ (انذاری بیان) غیب کی اہم خبروں میں سے ہے جنہیں ہم تجھ پر وحی (کے ذریعے سے نازل) کرتے ہیں۔ نہ تو ان کو اس سے پہلے جانتا تھا اور نہ تیری قوم (جانتی تھی) پس تو صبر سے کام لے (اچھا) انجام یقیناً تقویٰ اختیار کرنے والوں کا (ہی) ہوتا ہے۔
Français
Ceci est parmi les nouvelles de l’invisible que Nous te révélons. Tu ne les connaissais pas auparavant, ni toi ni ton peuple. Sois donc patient, car la fin heureuse appartient à ceux qui craignent Allāh.
Español
Esto corresponde a las noticias de lo desconocido que te revelamos. Tú no las sabías, ni tampoco tu pueblo, antes de esto. Sé pues paciente; ya que el fin es para los que temen a Dios.
Deutsch
Das ist einer der Berichte von den verborgenen Dingen, die Wir dir offenbaren. Du kanntest sie nicht, weder du noch dein Volk, vor diesem. So harre denn aus; denn der Ausgang ist für die Gottesfürchtigen.
وَ اِلٰی عَادٍ اَخَاہُمۡ ہُوۡدًا ؕ قَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗ ؕ اِنۡ اَنۡتُمۡ اِلَّا مُفۡتَرُوۡنَ ﴿۵۱﴾
وَإِلَىٰ عَادٍ أَخَاهُمۡ هُودٗاۚ قَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥٓۖ إِنۡ أَنتُمۡ إِلَّا مُفۡتَرُونَ
English
And to ‘Ad We sent their brother Hud. He said, ‘O my people, worship Allah alone. You have no God beside Him. You are but forgers of lies.
English Short Commentary
And [a]to ‘Ad[1323] We sent their brother, Hud. He said, ‘O my people worship Allah alone. You have no god save Him. In associating other gods with Him you but forge lies;
1323. Some European critics have denied the very existence of the Adites. They say that none of the inscriptions that have so far been discovered in Arabia mention ‘Ad as the name of any people in that country, and therefore they allege that the Qur’an has only quoted one of the popular legends that were current among the Arabs in the Holy Prophet’s time. This objection is based on a misunderstanding. In fact, sections of the human race are generally known by two sets of names, one representing the whole race and the other some particular group thereof. ‘Ad was not the name of a single tribe but of a group of tribes, whose different sections rose to power at different times. They left behind them inscriptions bearing the name of particular groups. But they all belonged to the main ‘Ad family. The fact that this name is found in ancient books of geography also shows that a people of the name of ‘Ad did indeed live. The geographical works compiled in Greece state that in the pre- Christian era, Yemen was ruled by a tribe called Adramitai who were none other than the ‘Ad who have been called ‘Ad-e-Iram in the Qur’an. The termination of the Greek name is a noun-suffix, the real name being ‘Adram which is a corruption of ‘Ad-e-Iram (Al-‘Arabu Qablil-Islam). The ‘Ad tribe mentioned in the Qur’an was called Iram. This Iram section of the Adites possessed a powerful kingdom which lasted up to 500 B.C. Their language was Aramaic, which is akin to Hebrew. The Aramaic Kingdom was established after the fall of the Semitic Kingdom and it included in its boundaries the whole of Mesopotamia, Palestine, Syria and Chaldea. Archaeological researchers have discovered traces of this Kingdom. See also "The Larger Edition of the Commentary."
The ‘Ad tribe lived immediately after the people of Noah (7:70). They built monuments on elevated places (26:129). There still exist ruins of big buildings in Arabia. The history of these people has now become wrapped in obscurity and only some remains of their buildings are to be seen (46:26). The territory in which these people lived is called Ahqaf (46:22), which, literally meaning meandering and zigzag sand-hills, is the name given to two parts of Arabia, one in the south, known as the Southern Ahqaf, the other in the north, called the Northern Ahqaf. These tracts are fertile, but as they lie near the desert, sand-hills are caused there by the sand of the desert being heaped up by the wind. These sand-hills may have been formed when ‘Ad were punished by a sandstorm. Their destruction was caused by the blowing of a violent wind burying their chief cities under heaps of sand and dust (69:7, 8). (close)
English Five Volume Commentary
And [a]to ‘Ad We sent their brother Hud. He said, ‘O my people, worship Allah alone. You have no God beside Him. You are but forgers of lies.[1431]
1431. Commentary:
European critics have denied the very existence of the ‘Adites. They say that none of the inscriptions that have so far been discovered in Arabia mention ‘Ad as the name of any people in that country, and therefore they allege that the Quran has only quoted one of the popular legends that were current among the Arabs in the Prophet’s time.
This objection is based on a misunderstanding. In fact, sections of the human race are generally known by two sets of names, one representing the whole race and the other some particular group thereof. "Aryan," for instance, is the collective name of a whole race which comprises many groups and tribes. Now it would be absurd to infer that because inscriptions have been found bearing, for example, only such names as Chandra Gupta or Vikramaditya and no inscription is discovered bearing the name "Aryan," therefore "Aryan" is only a fictitious name and no nation of that name ever existed.
In the same way ‘Ad was not the name of a single tribe but of a group of tribes, whose different sections rose to power at different times. They left behind them inscriptions bearing the name of particular groups. But they all belonged to the main ‘Ad family. The fact that this name is found in ancient books of geography also shows that a people of the name of ‘Ad did indeed live. The geographical works compiled in Greece state that in the pre-Christian era, Yemen was ruled by a tribe called Adramitai who were no other than the ‘Ad who have been called ‘Adi Iram in the Quran. The termination of the Greek name is a noun-suffix, the real name being ‘Adram which is a corruption of ‘Adi Iram.
Some European writers think that Adramitai stands for Hadramaut but this is incorrect, because Hadramaut is the name of a place while Adramitai is the name of a tribe. Moreover, the name Hadramaut occurs both in Greek and Latin books, and nowhere has it been given as Adramitai. In Greek books it is given as Adramotitai, while in Latin books it is given as Chatramotitai. It is not reasonable to think that in this particular case geographers abandoned a generally accepted spelling and invented a new form. Moreover, the same work which mentions the tribe of Adramitai also gives an account of Hadramaut (Adramotitai) which clearly shows that according to the author of that book, Adramitai and Adramotitai are two different names (Al-‘Arab qabl al-Islam).
The Quran gives the following facts about the ‘Adites:
1. They built lofty buildings, and no other people in Arabia attained to that height of power to which they had attained (89:9). The verse referred to above also shows that the tribe of ‘Ad mentioned in the Quran was called Iram. This Iram section of the ‘Adites possessed a powerful kingdom which lasted up to 500 B.C. Their language was Aramaic, which is akin to Hebrew. The Aramaic kingdom was established after the fall of the Semitic kingdom and it included in its boundaries the whole of Mesopotamia, Palestine, Syria and Chaldea and, according to certain authorities, it extended even beyond these limits. Archaeological re-searches have discovered traces of this kingdom,
2. The people of ‘Ad as mentioned in the Quran lived immediately after the people of Noah (7:70). This shows that the Semites and other peoples referred to in history as existing before the Aramites were also sections of the ‘Adites.
3. They built monuments on elevated places (26:129). There still exist ruins of great buildings in Arabia. Only a few miles from Aden there can still be seen remains of lofty buildings erected on high hills,
4. It appears from 46:26 that the history of these people has now become wrapped in obscurity and only some remains of their buildings are to be seen.
5. The territory in which these people lived is called Ahqaf (46:22). Ahqaf, which literally means meandering and zigzag sandhills, is the name given to two parts of Arabia, one in the south, known as the Southern Ahqaf, the other in the north, called the Northern Ahqaf These tracts are fertile, but as they lie near the desert, sandhills are caused there by the sand of the desert having been heaped up by the wind. These sand-hills may not have existed in the time when these people lived there and may have come into being when ‘Ad were punished by a sandstorm.
6. From 69:7 it appears that the destruction of the ‘Adites was caused by the blowing of a violent wind which continued to rage over their territory for seven days, burying their chief cities under heaps of sand and dust. This disaster broke the power of these peoples and brought about their fall. The words, so that thou mightest have seen the people therein lying overthrown (69:8), show that their habitations lie buried under mounds of sand and their ruins may still be brought to light if the ground is cleared of the sandhills. This verse also shows that the territory received the name Ahqaf only when after the Divine visitation they became buried under sandhills. (close)
اُردو
اور عاد کی طرف (ہم نے) ان کے بھائی ہود کو (بھیجا)۔ اس نے کہا اے میری قوم! اللہ کی عبادت کرو۔ اس کے سوا تمہارا کوئی معبود نہیں اور تم تو محض افتراءکرنے والے ہو۔
اُردو تفسیر صغیر
اور عاد کی طرف (ہم نے) ان کے بھائی ہود کو (رسول بنا کر بھیجا تھا اور) اس نے انہیں کہا تھا کہ اے میری قوم! تم اللہ کی عبادت کرو۔ اس کے سوا تمہارا کوئی بھی معبود نہیں ہے (اس کے شریک مقرر کرنے میں) تم محض افتراء کرنے والے ہو۔
Français
Et aux ‘Ād Nous envoyâmes leur frère Hūd. Il dit : « Ô mon peuple, adorez Allāh. Vous n’avez d’autre dieu que Lui. Vous ne faites qu’inventer des mensonges.
Español
Y enviamos a ‘Ad a su hermano Hud. Dijo: “Oh pueblo mío, adorad sólo a Al-lah. No tenéis otro Dios fuera de Él. No sois más que forjadores de mentiras.
Deutsch
Und zu den ´Âd (entsandten Wir) ihren Bruder Hüd. Er sprach: "O mein Volk, dienet Allah. Ihr habt keinen anderen Gott als Ihn. Ihr seid nichts als Erdichter.
یٰقَوۡمِ لَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ اَجۡرًا ؕ اِنۡ اَجۡرِیَ اِلَّا عَلَی الَّذِیۡ فَطَرَنِیۡ ؕ اَفَلَا تَعۡقِلُوۡنَ ﴿۵۲﴾
يَٰقَوۡمِ لَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًاۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱلَّذِي فَطَرَنِيٓۚ أَفَلَا تَعۡقِلُونَ
English
‘O my people, I do not ask of you any reward therefor. My reward is not due except from Him Who created me. Will you not then understand?
English Short Commentary
‘O my people, [a]I do not ask of you any reward therefor. My reward is only with Him Who created me. Will you not then understand?
English Five Volume Commentary
O my people, [a]I do not ask of you any reward therefor. My reward is not due except from Him Who created me. Will you not then understand?[1432]
1432. Commentary:
This verse reveals on the one hand an independence of spirit and an absence of any selfish motive on the part of the Prophet Hud and, on the other, represents him as helplessly crying for God’s mercy. Such, indeed, is the true nature of all holy men. In their attitude towards the men of this world they display complete independence of spirit, but before God they exhibit such humility and lowliness as if they are virtually nothing. (close)
اُردو
اے میری قوم! میں تم سے اس (خدمت) پر کوئی اجر نہیں مانگتا۔ میرا اجر تو اس کے سوا کسی پر نہیں جس نے مجھے پیدا کیا۔ پس کیا تم عقل نہیں کرتے؟
اُردو تفسیر صغیر
اے میری قوم! میں اس (کام) کا تم سے کوئی اجر نہیں مانگتا۔ میرا اجر اس ہستی کے ذمہ ہے جس نے مجھے پیدا کیا ہے۔ کیا پھر (بھی) تم عقل سے کام نہیں لیتے۔
Français
Ô mon peuple, je ne vous demande aucune récompense en retour. Ma récompense est seulement avec Celui Qui m’a créé. Ne comprendrez-vous donc pas ?
Español
“¡Oh pueblo mío! no pido de ti recompensa alguna. Mi recompensa sólo corresponde a Quien me ha modelado. ¿No queréis comprender?
Deutsch
O mein Volk, ich verlange von euch keinen Lohn dafür; siehe, mein Lohn ist einzig bei Dem, Der mich erschuf. Wollt ihr denn nicht begreifen?