Section III: Verses (33-50)
Coming up is a brief reference to the history of the prophets and those who rejected them. The purpose is to prove in the light of history the premise that is mentioned: success of the believers and the fate of those who rejected the truth. In this regard, the established practice of God is also referred to: those who deny God’s messenger will be doomed eternally; however, since God makes the wrongdoers undergo a trial in this world and for this to happen, He gives them some period of respite; as a result, they consider this reprieve to be their success; the fact is that this respite tightens the noose around them.
Verses 42-45 of the previous surah also mention the anecdotes of God’s messengers and their rejecters. However, it is very brief. Here, they are dealt with in more detail. However, by name only Noah (sws) is mentioned among the earlier messengers and Moses (sws), Aaron (sws) and Jesus (sws) among the later ones. Other messengers are referred to without naming them.
Readers may now proceed to study these verses.
Text and Translation
وَ لَقَدۡ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِهِ فَقَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰهَ مَا لَکُمۡ مِّنۡ اِلٰهٍ غَیۡرُهُ اَفَلَا تَتَّقُوۡنَ (٢٣) فَقَالَ الۡمَلَؤُا الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِهِ مَا هَذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یُرِیۡدُ اَنۡ یَّتَفَضَّلَ عَلَیۡکُمۡ وَ لَوۡ شَآءَ اللّٰهُ لَاَنۡزَلَ مَلٰٓئِکَةً مَّا سَمِعۡنَا بِهَذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ (٢٤) اِنۡ هُوَ اِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوۡا بِهِ حَتّٰی حِیۡنٍ (٢٥) قَالَ رَبِّ انۡصُرۡنِیۡ بِمَا کَذَّبُوۡنِ (٢٦) فَاَوۡحَیۡنَاۤ اِلَیۡهِ اَنِ اصۡنَعِ الۡفُلۡكَ بِاَعۡیُنِنَاوَ وَحۡیِنَا فَاِذَا جَآءَ اَمۡرُنَا وَ فَارَ التَّنُّوۡرُ فَاسۡلُكۡ فِیۡهَا مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ وَ اَهۡلَكَ اِلَّا مَنۡ سَبَقَ عَلَیۡهِ الۡقَوۡلُ مِنۡهُمۡ وَ لَا تُخَاطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡا اِنَّهُمۡ مُّغۡرَقُوۡنَ (٢٧) فَاِذَا اسۡتَوَیۡتَ اَنۡتَ وَ مَنۡ مَّعَكَ عَلَی الۡفُلۡكِ فَقُلِ الۡحَمۡدُ لِلّٰهِ الَّذِیۡ نَجّٰنَا مِنَ الۡقَوۡمِ الظّٰلِمِیۡنَ (٢٨) وَ قُلۡ رَّبِّ اَنۡزِلۡنِیۡ مُنۡزَلًا مُّبٰرَکًا وَّ اَنۡتَ خَیۡرُ الۡمُنۡزِلِیۡنَ (٢٩) اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ وَّ اِنۡ کُنَّا لَمُبۡتَلِیۡنَ (٣٠) ثُمَّ اَنۡشَاۡنَا مِنۡ بَعۡدِهِمۡ قَرۡنًا اٰخَرِیۡنَ (٣١) فَاَرۡسَلۡنَا فِیۡهِمۡ رَسُوۡلًا مِّنۡهُمۡ اَنِ اعۡبُدُوا اللّٰهَ مَا لَکُمۡ مِّنۡ اِلٰهٍ غَیۡرُهُ اَفَلَا تَتَّقُوۡنَ (٣٢) وَ قَالَ الۡمَلَاُ مِنۡ قَوۡمِهِ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِلِقَآءِ الۡاٰخِرَةِ وَ اَتۡرَفۡنٰهُمۡ فِی الۡحَیٰوةِ الدُّنۡیَا مَا هٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یَاۡکُلُ مِمَّا تَاۡکُلُوۡنَ مِنۡهُ وَ یَشۡرَبُ مِمَّا تَشۡرَبُوۡنَ (٣٣) وَ لَئِنۡ اَطَعۡتُمۡ بَشَرًا مِّثۡلَکُمۡ اِنَّکُمۡ اِذًا لَّخٰسِرُوۡنَ (٣٤) اَیَعِدُکُمۡ اَنَّکُمۡ اِذَا مِتُّمۡ وَ کُنۡتُمۡ تُرَابًا وَّ عِظَامًا اَنَّکُمۡ مُّخۡرَجُوۡنَ (٣٥) هَیۡهَاتَ هَیۡهَاتَ لِمَا تُوۡعَدُوۡنَ (٣٦) اِنۡ هِیَ اِلَّا حَیَاتُنَا الدُّنۡیَا نَمُوۡتُ وَ نَحۡیَا وَ مَا نَحۡنُ بِمَبۡعُوۡثِیۡنَ (٣٧) اِنۡ هُوَ اِلَّا رَجُلُ افۡتَرٰی عَلَی اللّٰهِ کَذِبًا وَّ مَا نَحۡنُ لَهُ بِمُؤۡمِنِیۡنَ (٣٨) قَالَ رَبِّ انۡصُرۡنِیۡ بِمَا کَذَّبُوۡنِ (٣٩) قَالَ عَمَّا قَلِیۡلٍ لَّیُصۡبِحُنَّ نٰدِمِیۡنَ (٤٠) فَاَخَذَتۡهُمُ الصَّیۡحَةُ بِالۡحَقِّ فَجَعَلۡنٰهُمۡ غُثَآءً فَبُعۡدًا لِّلۡقَوۡمِ الظّٰلِمِیۡنَ (٤١) ثُمَّ اَنۡشَاۡنَا مِنۡ بَعۡدِهِمۡ قُرُوۡنًا اٰخَرِیۡنَ (٤٢) مَا تَسۡبِقُ مِنۡ اُمَّةٍ اَجَلَهَا وَ مَا یَسۡتَاۡخِرُوۡنَ (٤٣) ثُمَّ اَرۡسَلۡنَا رُسُلَنَا تَتۡرَا کُلَّمَا جَآءَ اُمَّةً رَّسُوۡلُهَا کَذَّبُوۡهُ فَاَتۡبَعۡنَا بَعۡضَهُمۡ بَعۡضًا وَّ جَعَلۡنَهُمۡ اَحَادِیۡثَ فَبُعۡدًا لِّقَوۡمٍ لَّا یُؤۡمِنُوۡنَ (٤٤) ثُمَّ اَرۡسَلۡنَا مُوۡسٰی وَ اَخَاهُ هَرُوۡنَ بِاٰیٰتِنَا وَ سُلۡطٰنٍ مُّبِیۡنٍ (٤٥) اِلٰی فِرۡعَوۡنَ وَ مَلَا۠ئِهِ فَاسۡتَکۡبَرُوۡا وَ کَانُوۡا قَوۡمًا عَالِیۡنَ (٤٦) فَقَالُوۡۤا اَنُؤۡمِنُ لِبَشَرَیۡنِ مِثۡلِنَا وَ قَوۡمُهُمَا لَنَا عٰبِدُوۡنَ (٤٧) فَکَذَّبُوۡهُمَا فَکَانُوۡا مِنَ الۡمُهۡلَکِیۡنَ (٤٨) وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ لَعَلَّهُمۡ یَهۡتَدُوۡنَ (٤٩) وَ جَعَلۡنَا ابۡنَ مَرۡیَمَ وَ اُمَّهُ اٰیَةً وَّ اٰوَیۡنٰهُمَاۤ اِلٰی رَبۡوَةٍ ذَاتِ قَرَارٍ وَّ مَعِیۡنٍ (٥٠)
And We sent Noah as a Messenger to his nation. So, he invited them: “O People of My Nation! Worship God only. You have no deity other than Him. Then do you not fear His wrath?” So, the leaders of his nation who were guilty of disbelief said: “He is but a mortal like you. He wants to make himself superior to you. And had God wanted to send a messenger, He would have sent an angel. We have never heard such a thing from our elders of the past. He is but a mortal inflicted with madness. So, wait for some days about him.” (23-25)
Then, he prayed: “My Lord! Help me through the very thing in which they have denied me.” So, We sent a revelation to him: “Build an ark under Our watch and direction. Then when Our directive arrives and the storm bursts, place in it pairs of all kinds and also board on it your people except those among them about whom judgement has already been passed, and do not say anything to Me about those who have been unjust to their souls. They will certainly drown.” (26-27)
Thus, when you and your companions board the ship, say: “Gratitude be to the God Who has delivered us from oppressive people,” and pray: “My Lord! Disembark me in a blessed way and you are the best of those who disembark.” Indeed, there are great signs in this anecdote and indeed We subject [people to] trials. (28-30)
Then, after them, We raised other people, and also sent to them a messenger from among themselves with the message: “Worship God. You have no other deity besides Him. Then do you not fear Him?” And the leaders of his nation who were guilty of disbelief and had denied the meeting of the last day and who We had blessed with affluence in the life of this world, said: “He is but a mortal like you. He eats what you eat and drinks what you drink. And if you accept what a person similar to you says, you shall be in great loss. Does he threaten you: ‘When you die and become clay and bones, you shall be raised up again?’ Far-fetched and very unlikely is what you are being threatened with. Life is only the life of this world. We die and live right here and we shall never be raised to life. This is only a human being who has fabricated a falsehood against God and We are certainly not going to believe in him.” (31-38)
The messenger prayed: “My Lord! Help me through the thing in which they have denied me.” God said: “Very soon they will regret.” Then a harsh cry overtook with what was certain to come. So, We made them into withered shrubs. Then the curse of God be on such wretched people. (39-41)
Then We raised other nations. Neither a nation crosses the time set for it nor falls short of it. Then, We sent Our messengers in succession. Whenever its messenger came to a nation, they denied him. Then We too made one nation follow the other and made them into anecdotes. So, those people be cursed who do not profess faith. (42-44)
Then We sent Moses and His brother Aaron as messengers with Our signs and a manifest proof to the Pharaoh and his courtiers. At this, they showed conceit and they were a very arrogant people. Thus, they said: “Should We believe in what two humans similar to us say even though their nation is our slave?” So, they denied them and ultimately were destroyed. And We gave Moses the Book so that the people of his nation be guided. (45-49)
And We made the son of Mary and his mother a great sign and gave them refuge on a peaceful hillock which had a fountain. (50)
Explanation
وَ لَقَدۡ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِهِ فَقَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰهَ مَا لَکُمۡ مِّنۡ اِلٰهٍ غَیۡرُهُ اَفَلَا تَتَّقُوۡنَ (٢٣)1
A very eloquent digression occurs from this verse. Earlier reward and punishment were substantiated on the basis of God’s providence. In verse 22, the ship was mentioned as one of God’s manifestations of providence. Now that historical signs are being cited, the anecdote of Noah (sws) is taken up the foremost. It is also a major landmark in ancient history and he and his followers were actually saved by God by means of a ship. After mentioning the ship, an incident related to a person in whose case a ship played a prominent role is narrated. It is as if one thing has sprung from another.
In both the Torah and the Qur’an, the history of the messengers begins with Noah (sws). Various aspects of his anecdote have been mentioned in the previous surahs. Here it is mentioned with a particular purpose. As has been stated earlier, those people thought that after creating this world, God had detached Himself from it. The verse under discussion implies that this notion is entirely incorrect. God has not only always arranged for its material growth and development, He has also sent messengers for its moral and spiritual advancement. Those who denied their messengers were destroyed by God once the truth had been conclusively conveyed to them. On the other hand, those who followed them were given granted success and salvation by Him. This dealing of God with this world is proof of the fact that one day He will bring about a day in which He will decide among the righteous and the wrongdoers with justice and reward or punish each person accordingly.
The object of اَفَلَا تَتَّقُوۡنَ is suppressed after it. The implied meaning would be: why don’t you people fear God’s wrath as you are associating partners with Him; this is open rebellion which makes you worthy of His anger.
فَقَالَ الۡمَلَؤُا الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِهِ مَا هَذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یُرِیۡدُ اَنۡ یَّتَفَضَّلَ عَلَیۡکُمۡ وَ لَوۡ شَآءَ اللّٰهُ لَاَنۡزَلَ مَلٰٓئِکَةً مَّا سَمِعۡنَا بِهَذَا فِیۡ اٰبَآئِنَا الۡاَوَّلِیۡنَ (٢٤)2
The word مَلَاءٌ means the leaders, chiefs and nobles of a nation, as has been explained under verse 246 of Surah al-Baqarah. It is they who always deny the call of the truth most vehemently. This is because being in charge of the evil collective system of their times, they know that the success of the messenger is tantamount to their own death. Thus, when they see that the call of the messenger is having an impact on upright people, they try to play all sorts of mischief to undo its effect and take control of the minds and hearts of those people. First of all, they attack the sincerity and intention of a messenger by regarding his claim to be false, as the verse mentions. The eloquence in the expression یَّتَفَضَّلَ عَلَیۡکُمۡ needs special attention. They did not say that the messenger wanted to snatch away their leadership; on the contrary, they stated that he wanted to make them subservient to him. The poison found in this sentence to incite the simple masses is apparent to every keen eye.
The words “and had God wanted to send a messenger, He would have sent an angel” mention the intellectual argument of those naïve people for denying the messenger: they contended that in the first place, they did not even need a messenger for their guidance since they were self-guided, and if supposedly God wanted to send a messenger, He would have selected an angel for this special mission; what was the meaning of sending human beings like them for this purpose?
What is said in the last part of the verse “we have never heard such a thing from our elders of the past” is also brought up in verse 68 ahead thus: اَفَلَمۡ یَدَّبَّرُوا الۡقَوۡلَ اَمۡ جَآءَهُمۡ مَّا لَمۡ یَاۡتِ اٰبَآءَهُمُ الۡاَوَّلِیۡنَ (then have these people not reflected on this discourse or has something come to them which did not come to their earlier forefathers? In verse 36 of Surah al-Qasas, the words used are: وَّ مَا سَمِعۡنَا بِهَذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ (and we have never heard of such things from our predecessors). Similarly, in verse 7 of Surah Su‘ad, it is said: مَا سَمِعۡنَا بِهَذَا فِی الۡمِلَّةِ الۡاٰخِرَةِ (we have not heard of this in this later period).
اِنۡ هُوَ اِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوۡا بِهِ حَتّٰی حِیۡنٍ (٢٥) 3
Those leaders tried to convince the masses that the claim of the prophet that an angel visited him was totally false. It was actually a sign of lunacy whereby he imagined all that and attributed it to divine revelation. By the words “so, wait for some days about him” they wanted to drive home the point that his words were baseless and people were not to fear the punishment he was threatening them with. All that were figments of his imagination which would soon prove baseless. The leaders of the Quraysh also used to say something very similar about the Prophet (sws). In verse 30 of Surah al-Tur, it is stated: اَمۡ یَقُوۡلُوۡنَ شَاعِرٌ نَّتَرَبَّصُ بِہٖ رَیۡبَ الۡمَنُوۡنِ (do they say: that he is a poet for whom we await an adverse turn of fortune?). They meant that no one was to be over-awed by the magical words of Muhammad (sws) and think that they had some basis and that he had control of decisions regarding their future. That was mere poetry and had a limited life span. Soon it would vanish. Just as many of their poets had exited from this world after composing poetry, that person would also one day just pass away into oblivion. It may be kept in mind that when the leaders of an era think that the masses are regarding a certain person to be their guide and saviour, they become very worried. They try to convince their followers that all this is just a temporary spell of magic that he is weaving around them.
قَالَ رَبِّ انۡصُرۡنِیۡ بِمَا کَذَّبُوۡنِ (٢٦)4
These are the words of prayer uttered by Noah (sws) wherein He requested God to decide between him and his nation and help him by punishing his nation. He called out to his nation day and night but they turned a deaf ear towards him and denied him regarding punishment. This prayer will be mentioned in detail in Surah Nuh. Here, immediately after this prayer in the very next verse, Noah (sws) has been asked to construct a ship and save himself and his followers from God’s scourge. This is enough indication to show that the prayer of Noah (sws) was meant to request God to fulfil His promise of punishment. This is evident from verse 39 ahead and in its response God has assured them thus: عَمَّا قَلِیۡلٍ لَّیُصۡبِحُنَّ نٰدِمِیۡنَ . فَاَخَذَتۡہُمُ الصَّیۡحَۃُ (very soon they will regret; then a harsh cry overtook them). It should be kept in mind that in the lives of God’s prophets and their adversaries, the last phase of their struggle has always been that the punishment with which they had threatened them was demanded by the rebellious people. When there was a delay in its arrival in accordance with the practice of God that He gives full respite to people before punishing them, these people would ridicule the prophets. They would say that since the messengers had not been able to bring the promised doom they had been continuously threatening them with, they were liars and so was their threat. It was at this instance, that the messengers prayed: الۡفٰتِحِیۡنَ رَبَّنَا افۡتَحۡ بَیۡنَنَا وَ بَیۡنَ قَوۡمِنَا بِالۡحَقِّ وَ اَنۡتَ خَیۡرُ (Lord! Judge fairly between us and our nation and You are the best of judges (7:89)). Noah (sws) too uttered this prayer in this phase and it means what I have just explained above. Zamakhshari has preferred the same meaning. His words are:انصرني بإنجاز ما وعدتهم من العذاب وهو ما كذبوه فيه (Lord! Help me by fulfilling your promise of punishment that you have threatened them with; it is this thing about which their nation denied them).5
فَاَوۡحَیۡنَاۤ اِلَیۡهِ اَنِ اصۡنَعِ الۡفُلۡكَ بِاَعۡیُنِنَاوَ وَحۡیِنَا فَاِذَا جَآءَ اَمۡرُنَا وَ فَارَ التَّنُّوۡرُ فَاسۡلُكۡ فِیۡهَا مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ وَ اَهۡلَكَ اِلَّا مَنۡ سَبَقَ عَلَیۡهِ الۡقَوۡلُ مِنۡهُمۡ وَ لَا تُخَاطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡا اِنَّهُمۡ مُّغۡرَقُوۡنَ (٢٧)6
This verse, in fact, the whole anecdote of Noah (sws) occurs in Surah Hud. For this reason, I will only briefly explain it. Details can be looked up there. The words وَحۡیِنَا بِاَعۡیُنِنَاوَ mean that Noah (sws) was to build the ship under God’s guidance and watch. It is evident from the Torah that God had informed Noah (sws) about its complete plan to the minutest detail through divine revelation so that it was built in accordance with the needs of the huge task for which it was being designed. The word اَمۡر refers to God’s directive. فَارَ التَّنُّوۡرُ is an idiom similar to حمى الوطيس. In determining the meaning of idioms, the meaning of individual words is not considered. Idioms always imply what they are used for as a whole. This idiom refers to the tempestuous and turbulent nature of the storm. In the expression مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ the word کُلّ (all) refers to what the mind of the speaker specifies. In other words, it refers to all those animals which directly relate to the financial needs of people. The word اثۡنَیۡنِ is meant to explain زَوۡجَیۡنِ. Ie., two from every animal, referring to its male and female species. Noah (sws) was not to worry about boarding more than this quantity. I have already explained in Surah al-Anbiya’ that the word اَہۡل not only means family, it also refers to one’s companions and followers. It is evident from other instances of the Qur’an that some people of his nation did profess faith in Noah (sws) even though they were few in number. The words اِلَّا مَنۡ سَبَقَ عَلَیۡهِ الۡقَوۡلُ refer to people who are destined to die in accordance with the established practice of God regarding conclusive communication of the truth by a messenger. The most prominent among them was Noah’s son, as is evident from other instances in the Qur’an. It is stated that such people would not be with Noah (sws) in the ship. The words “do not say anything to Me about those who have been unjust to their souls” refer to those who had called for their own doom by denying him. The implication is that it should not happen when the raging waves of God’s wrath engulf them from all sides, any feelings of sympathy arise in him and he pray to God for their protection. Once the punishment came, this phase would be over. After that, his prayer about the matter would not be answered and each of them would necessarily drown. This special aspect of the style in “do not say anything to Me about those who have been unjust to their souls” should also remain in consideration in that such is the nature of God’s punishment that even those for whose help the punishment is sent start feeling sympathy and concern for their enemies. However, no one’s prayer or intercession can be of avail before God.
فَاِذَا اسۡتَوَیۡتَ اَنۡتَ وَ مَنۡ مَّعَكَ عَلَی الۡفُلۡكِ فَقُلِ الۡحَمۡدُ لِلّٰهِ الَّذِیۡ نَجّٰنَا مِنَ الۡقَوۡمِ الظّٰلِمِیۡنَ (٢٨) وَ قُلۡ رَّبِّ اَنۡزِلۡنِیۡ مُنۡزَلًا مُّبٰرَکًا وَّ اَنۡتَ خَیۡرُ الۡمُنۡزِلِیۡنَ (٢٩) 7
This boarding of the ship by Noah (sws) and his companions signified migrating from his people the way messengers migrate from their people. For this reason, he was advised to supplicate to God in accordance with the occasion. At the time of migration, similar supplications were made by other messengers too. Muhammad (sws) was instructed thus in this regard in verse 80 of Surah Bani Isra’il: رَّبِّ اَدۡخِلۡنِیۡ مُدۡخَلَ صِدۡقٍ وَّ اَخۡرِجۡنِیۡ مُخۡرَجَ صِدۡقٍ وَّ اجۡعَلۡ لِّیۡ مِنۡ لَّدُنۡکَ سُلۡطٰنًا نَّصِیۡرًا (Lord! Wherever you want to make me enter, let it be an entry with honour and from wherever you want me to leave, make me leave with honour and make political authority my helper especially from Your self). Since the supplication in the verse under discussion was taught by God, it also signifies glad tidings of success in the future. The implication is that as Noah’s Lord had delivered him from the company of the wretched and mean people, He would take care of him in the best way and wherever He would take him, He would make that place blessed for him: he and his companions would grow in number and flourish and those few people with their limited economic resources would once again inhabit this world.
اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ وَّ اِنۡ کُنَّا لَمُبۡتَلِیۡنَ (٣٠)8
The verse refers to the real purpose for which this anecdote has been narrated. The most prominent sign in this anecdote is that after creating this world, God did not detach Himself from it; on the contrary, He sent messengers for the guidance and instruction of people. The second thing that becomes evident is that those who oppose and deny a messenger are given respite by God to a certain extent; ultimately, He seizes them and when He does no one can stop Him. The third thing that becomes evident is that in the struggle between good and evil, the messenger and his companions always succeed. However, before this success, they have to pass through a period of trial. The last part of the verse “and indeed We subject [people to] trials” refers to this very established practice of God. The fourth thing that becomes evident is that just as the message of every messenger has remained the same, the style and manner of the opposition of their enemies have also remained the same. For this reason, every anecdote of a messenger and every account of a nation is a means of learning for other messengers and nations.
ثُمَّ اَنۡشَاۡنَا مِنۡ بَعۡدِهِمۡ قَرۡنًا اٰخَرِیۡنَ (٣١) 9
The word قَرۡن means “century” and also refers to the people and nation of an era. After destroying Noah (sws) and his nation, God raised other nations from him and his companions of the ship. The reference is to the ‘Ad and the Thamud. In Surah al-A‘raf, it is mentioned that the ‘Ad succeeded the nation of Noah (sws) and the Thamud succeeded the ‘Ad.
فَاَرۡسَلۡنَا فِیۡهِمۡ رَسُوۡلًا مِّنۡهُمۡ اَنِ اعۡبُدُوا اللّٰهَ مَا لَکُمۡ مِّنۡ اِلٰهٍ غَیۡرُهُ اَفَلَا تَتَّقُوۡنَ (٣٢) 10
This verse refers to the messengers sent to the ‘Ad and the Thamud ie. Hud (sws) and Salih (sws). Their accounts have been related earlier in Surah Hud and Surah al-A‘raf. In اَنِ اعۡبُدُوا اللّٰہَ, a governing noun is suppressed before اَن. I.e, “They were sent with the message to worship God; there is no other deity besides Him.” This message is exactly the same as that of Noah (sws) as has been alluded to earlier. The verse also asserts that the messengers that were sent belonged to their own nation. They did not belong to the angels or to the jinnkind. This is a great favour of God that He sent a messenger to each nation from among it. Various aspects of this favour have been explained at other instances in this exegesis.
وَ قَالَ الۡمَلَاُ مِنۡ قَوۡمِهِ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِلِقَآءِ الۡاٰخِرَةِ وَ اَتۡرَفۡنٰهُمۡ فِی الۡحَیٰوةِ الدُّنۡیَا مَا هٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یَاۡکُلُ مِمَّا تَاۡکُلُوۡنَ مِنۡهُ وَ یَشۡرَبُ مِمَّا تَشۡرَبُوۡنَ (٣٣) 11
The word مَلَاءٌ has been explained earlier under verse 23. This verse mentions some traits of the arrogant people that shed light on the reason of their arrogance and rebelliousness. The first of these traits is that those people rejected the hereafter and being raised up before God. The second trait is their affluence in this world which became a trial for them. They contended that their worldly successes were a proof of the veracity of their beliefs and deeds; they further reckoned that in the first place the day of judgement was a hoax and if it was not, there was no reason why they would not be blessed there too the way they had been blessed in this world. It was because of the affluence and prosperity, they were not willing to accept any person’s superiority over them and especially not of a person who did not have any status or affluence. They tried to hide this arrogance by uttering what this verse states.
وَ لَئِنۡ اَطَعۡتُمۡ بَشَرًا مِّثۡلَکُمۡ اِنَّکُمۡ اِذًا لَّخٰسِرُوۡنَ (٣٤)12
This verse mentions a ploy they adopted to incite the emotions of their masses. They tried to convince them that if they accepted the messenger, God knows what pit he would land them in and how he would utterly rout them. The implication is that before taking such a disastrous step, they should fully contemplate the consequences. The leaders meant that they could teach them the benefits and the harms of the matter.
اَیَعِدُکُمۡ اَنَّکُمۡ اِذَا مِتُّمۡ وَ کُنۡتُمۡ تُرَابًا وَّ عِظَامًا اَنَّکُمۡ مُّخۡرَجُوۡنَ (٣٥) هَیۡهَاتَ هَیۡهَاتَ لِمَا تُوۡعَدُوۡنَ (٣٦) 13
The verb وعد here means “to frighten and to threaten.” This usage is evident from verse 268 of Surah al-Baqarah الشَّيْطَانُ يَعِدُكمُ الفَقَرَ (Satan threatens you with poverty). The word ہَیۡہَاتَ is verbal noun. It is used in Arabic in different forms and connotes something far-fetched and that which is unlikely to happen. Repetition incorporates stress and emphasis in it. The interrogative nature of the sentence is meant to express abhorrence.
The implication of the verse is that people should not be over-awed by such imaginary claims of the messenger.
اِنۡ هِیَ اِلَّا حَیَاتُنَا الدُّنۡیَا نَمُوۡتُ وَ نَحۡیَا وَ مَا نَحۡنُ بِمَبۡعُوۡثِیۡنَ (٣٧) 14
It may be kept in mind that whether these rejecters of the hereafter belong to the past or of the current era, they do not reject the hereafter on the basis of some reason. They reject it because they think that it is an unlikely and an improbable event even though they believe in things thousands of times more unlikely and improbable. At a number of places, the Qur’an has expressed amazement at this strange contradiction.
اِنۡ هُوَ اِلَّا رَجُلُ افۡتَرٰی عَلَی اللّٰهِ کَذِبًا وَّ مَا نَحۡنُ لَهُ بِمُؤۡمِنِیۡنَ (٣٨)15
The earlier allegations were made by their wise chiefs to lead their masses away. The verse under discussion reflects their own “wisdom” about the messenger of God which has led them away from him.
قَالَ رَبِّ انۡصُرۡنِیۡ بِمَا کَذَّبُوۡنِ (٣٩)16
This verse has occurred earlier and explained in detail.
قَالَ عَمَّا قَلِیۡلٍ لَّیُصۡبِحُنَّ نٰدِمِیۡنَ (٤٠)17
God has sounded assurance to the messenger after his supplication: very soon His promise will manifest itself and these people will regret their arrogance.
فَاَخَذَتۡهُمُ الصَّیۡحَةُ بِالۡحَقِّ فَجَعَلۡنٰهُمۡ غُثَآءً فَبُعۡدًا لِّلۡقَوۡمِ الظّٰلِمِیۡنَ (٤١)18
The word صَّیۡحَةٌ means “a shout” and in the Qur’an it signifies God’s punishment at various instances regardless of its form. It would be incorrect to regard it to be a punishment accompanied by a sound.
The word حَقٌّ refers to the promise of truth that was to necessarily manifest itself if the messenger was denied and which he had informed them of.
The word غُثَآءٌ is used in the Qur’an and in classical Arabic poetry in two different meanings. It shall be discussed in detail in the exegesis of Surah al-A‘la. Here it refers to withered shrubs and weeds.
The implication of the verse is that after the supplication of the messenger, God’s torment – which was being regarded as a bluff – visited them and they were totally routed and were transformed into straws and weeds.
The words فَبُعۡدًا لِّلۡقَوۡمِ الظّٰلِمِیۡنَ express a curse. It signifies God’s punishment.
ثُمَّ اَنۡشَاۡنَا مِنۡ بَعۡدِهِمۡ قُرُوۡنًا اٰخَرِیۡنَ (٤٢)19
In verse 31, the word قَرْنٌ is mentioned. Here its plural قُرُوۡنٌ is mentioned. It is evident from this that after this gradually many nations born from Noah’s descendants and messengers were sent to each of them by God for their guidance. Though neither the Torah nor the Qur’an mention the name of all messengers, both indicate that messengers were sent to each nation. The Qur’an has stated this fact explicitly; however, since the Jews have been destroying the history of all prophets except those belonging to their lineage, this is not mentioned explicitly in the Torah. Yet insinuations are found in it.
مَا تَسۡبِقُ مِنۡ اُمَّةٍ اَجَلَهَا وَ مَا یَسۡتَاۡخِرُوۡنَ (٤٣)20
An incomplete verb is suppressed before the indefinite verbs in accordance with the conventional principles of Arabic and because concomitant factors point to it, there also exists a suppression of text between the previous and the current verse. If this suppression is unfolded, the overall discourse would be to the effect: We sent messengers to these nations but they denied them; as a result, ultimately every nation met its fate after fulfilling its appointed term; neither did the punishment visit a nation before this term nor were they granted any reprieve once this term was fulfilled. I have explained at other instances that this term has been appointed by God by measuring their moral decadence. Only God knows when this decadence reaches such an extent that a nation should be wiped off from the face of the earth.
In other words, this verse is warning the Quraysh that they should not ask God’s messenger to hasten the punishment. Once their appointed term expires, they too will be wiped out. If they seek to hasten this punishment, God is not going to comply with their demand nor will He delay its arrival by a minute when this time expires. This is an established practice of God regarding nations and they too will face it.
ثُمَّ اَرۡسَلۡنَا رُسُلَنَا تَتۡرَا کُلَّمَا جَآءَ اُمَّةً رَّسُوۡلُهَا کَذَّبُوۡهُ فَاَتۡبَعۡنَا بَعۡضَهُمۡ بَعۡضًا وَّ جَعَلۡنَهُمۡ اَحَادِیۡثَ فَبُعۡدًا لِّقَوۡمٍ لَّا یُؤۡمِنُوۡنَ (٤٤)21
The word تَتۡرَى is actually the changed form of وَتَرَى The و has changed intoت in accordance with a common linguistic principle. The expression جاء القوم تترى would mean that people came one after the other in succession.
The guidance provided by God through His messengers increased in proportion to the number of nations born. So much so, messengers also came to different nations in the same period. Though we do not find details in history, it is evident from the Qur’an that the period of Abraham (sws) and Lot (sws) was the same. Similarly, the prophets Moses (sws), Aaron (sws) and Shu‘ayb (sws) coexisted. This arrangement made by God is enough testimony to the fact that He never remained negligent of His creatures’ guidance. Yet, every nation ended up rejecting its messenger. As a result, they were doomed one after the other. Moreover, nations which showed conceit on their grandeur and splendour, affluence and advancement were made tales of the past. The sentence فَبُعۡدًا لِّقَوۡمٍ لَّا یُؤۡمِنُوۡنَ is an expression of curse, as is indicated earlier under verse 41. It is evident from the occasion and context of this sentence here that even though these nations existed in the past, God is still angry with them for their disbelief and even today curses them when they are mentioned.
ثُمَّ اَرۡسَلۡنَا مُوۡسٰی وَ اَخَاهُ هَرُوۡنَ بِاٰیٰتِنَا وَ سُلۡطٰنٍ مُّبِیۡنٍ (٤٥)22
After briefly referring to all the messengers who came after Noah (sws), those messengers are mentioned whose detailed account is found in the Bible. In my opinion, the word “signs” signifies the miracles which manifested themselves at the hands of Moses (sws) for the Pharaoh and his people. Its details are found in the Torah and its references are cited in this exegesis as well. The expression “manifest proof” refers to the miracle of the staff. This is a mention of the specific after the general. This miracle was like a clear and decisive sign and for this reason it is called “manifest proof.” It was through this miracle that the Pharaoh and his courtiers suffered a humiliating defeat before his nation and a group of adept magicians. At some instances, the Qur’an has called it بَيِّنَةٌ (obvious proof). In verse 33 of Surah al-Rahman (لَا تَنۡفُذُوۡنَ اِلَّا بِسُلۡطٰنٍ), the word سُلۡطٰن is used in the meaning of God’s sanction. This word is very appropriate for the miracle of the staff too because it was in fact God’s sanction in the hands of Moses (sws)
اِلٰی فِرۡعَوۡنَ وَ مَلَا۠ئِهِ فَاسۡتَکۡبَرُوۡا وَ کَانُوۡا قَوۡمًا عَالِیۡنَ (٤٦) فَقَالُوۡۤا اَنُؤۡمِنُ لِبَشَرَیۡنِ مِثۡلِنَا وَ قَوۡمُهُمَا لَنَا عٰبِدُوۡنَ (٤٧) فَکَذَّبُوۡهُمَا فَکَانُوۡا مِنَ الۡمُهۡلَکِیۡنَ (٤٨)23
The implication is that those people also adopted the same attitude which rejecters of God’s messengers had always adopted. The words وَ کَانُوۡا قَوۡمًا عَالِیۡنَ refer to a trait of their national character: their arrogance was not the result of a temporary bout of rage. They were in fact a very rebellious and arrogant people. It was because of this temperament of the Pharaoh and his people that when the Almighty sent Moses (sws) to them, He said: اِذۡہَبۡ اِلٰی فِرۡعَوۡنَ اِنَّہٗ طَغٰی (go to the Pharaoh; he has become rebellious, (20:24)). The reason that Moses (sws) was given the miracle of the staff in the very first phase was because his opponents were very tyrannical and to counter them, he needed such a weapon. The words “should We believe in what two humans similar to us say even though their nation is our slave” are an expression of their arrogance. As a consequence of this, they denied their messengers and were doomed.
وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ لَعَلَّهُمۡ یَهۡتَدُوۡنَ (٤٩)24
After the Pharaoh and his people were destroyed, this was the reward given to Moses (sws) and his nation. The very person who was thought to be lowly by the Pharaoh and his people since he was a member of the nation that were under their subjugation was chosen by God along with his nation and given a divine book. This book provided them with guidance in the various stages of their lives. It may be kept in mind here that there is no other possibility than to regard the word “book” refer to the Torah. It is known that it was given to Moses (sws) after his migration. The plural یَہۡتَدُوۡنَ is used in deference to the word “nation” that has been mentioned earlier in the statement of the Pharaoh and his people thus: قَوۡمُہُمَا لَنَا عٰبِدُوۡنَ (their nation is our slave).
وَ جَعَلۡنَا ابۡنَ مَرۡیَمَ وَ اُمَّهُ اٰیَةً وَّ اٰوَیۡنٰهُمَاۤ اِلٰی رَبۡوَةٍ ذَاتِ قَرَارٍ وَّ مَعِیۡنٍ (٥٠)25
The word رَبۡوَةٍ means “a high level ground.” ذَاتِ قَرَارٍ means “peaceful” and مَعِیۡنٍ means “a fountain.”
This verse refers to the time of Jesus’ birth when Mary (sws) was directed to sit under a far off tree. This place was peaceful and on a high level. A tree bearing dates was found there and below it a fountain of pure water ran. In this phase of her life, Mary (sws) badly needed a peaceful secluded place in order to protect herself from the allegations of her people. God provided such a place to her out of His special grace and mercy. All these details are mentioned in Surah Maryam. There I have pointed out the location of this high level ground and also explained the grand nature of this incident. Since all these details have been mentioned in the previous surahs, the Qur’an has only given a brief hint here.
__________
1. And We sent Noah as a Messenger to his nation. So, he invited them: “O People of My Nation! Worship God only. You have no deity other than Him. Then do you not fear His wrath?”
2. So, the leaders of his nation who were guilty of disbelief said: “He is but a mortal like you. He wants to make himself superior to you. And had God wanted to send a messenger, He would have sent an angel. We have never heard such a thing from our elders of the past.
3. He is but a mortal inflicted with madness. So, wait for some days about him.”
4. Then, he prayed: “My Lord! Help me through the very thing in which they have denied me.”
5. Zamakhshari, Al-Kashshaf, vol. 3, 186.
6. So, We sent a revelation to him: “Build an ark under Our watch and direction. Then when Our directive arrives and the storm bursts, place in it pairs of all kinds and also board on it your people except those among them about whom judgement has already been passed, and do not say anything to Me about those who have been unjust to their souls. They will certainly drown.”
7. Thus when you and your companions board the ship, say: “Gratitude be to the God Who has delivered us from oppressive people,” and pray: “My Lord! Disembark me in a blessed way and you are the best of those who disembark.”
8. Indeed, there are great signs in this anecdote and indeed We subject [people to] trials.
9. Then, after them, We raised other people,
10. And also sent to them a messenger from among themselves with the message: “Worship God. You have no other deity besides Him.
11. And the leaders of his nation who were guilty of disbelief and had denied the meeting of the last day and who We had blessed with affluence in the life of this world, said: “He is but a mortal like you. He eats what you eat and drinks what you drink.
12. And if you accept what a person similar to you says, you shall be in great loss.
13. Does he threaten you: ‘When you die and become clay and bones, you shall be raised up again?’ Far-fetched and very unlikely is what you are being threatened with.
14. Life is only the life of this world. We die and live right here and we shall never be raised to life.
15. This is only a human being who has fabricated a falsehood against God and We are certainly not going to believe in him.”
16. The messenger prayed: “My Lord! Help me through the thing in which they have denied me.”
17. God said: “Very soon they will regret.”
18. Then a harsh cry overtook with what was certain to come. So, We made them into withered shrubs. Then the curse of God be on such wretched people.
19. Then We raised other nations.
20. Neither a nation crosses the time set for it nor falls short of it.
21. Then, We sent Our messengers in succession. Whenever its messenger came to a nation, they denied him. Then We too made one nation follow the other and made them into anecdotes. So, those people be cursed who do not profess faith.
22. Then We sent Moses and His brother Aaron as messengers with Our signs and a manifest proof.
23. To the Pharaoh and his courtiers. At this, they showed conceit and they were a very arrogant people. Thus, they said: “Should We believe in what two humans similar to us say even though their nation is our slave?” So, they denied them and ultimately were destroyed.
24. And We gave Moses the Book so that the people of his nation be guided.
25. And We made the son of Mary and his mother a great sign and gave them refuge on a peaceful hillock which had a fountain.