Nuh

See ayat 4 for tafseer.

See ayat 4 for tafseer.

See ayat 4 for tafseer.

It has already been stated that this surah presents that segment of the life of Nuh (peace be upon him) which is related to his mission, and it offers, especially in the context of inviting obstinate communities toward the truth, numerous valuable principles for all those who traverse the path of divine guidance. It begins by referring to the issue of his mission, stating: إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ “We sent Nuh to his people, warn your people before a painful punishment comes upon them.” This painful punishment may refer to a punishment in this world, or in the Hereafter; the more appropriate understanding is that it includes both, although, considering the concluding verses of the surah, the emphasis appears to be on worldly punishment. The emphasis on warning (indhār)—despite the fact that prophets also bring glad tidings—is due to the stronger impact that warning generally has, just as in worldly systems the enforcement of law is often grounded in warning and the threat of punishment. Nuh, one of the Ulū’l‑ʿAzm prophets and bearer of an independent divine law, possessed a universal mission. Upon receiving this command, he addressed his people, stating: قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ “O my people! I am for you a clear warner.” He then summarized the essence of his message in three statements: أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ “That you worship Allah alone, adopt taqwā, and obey me.” Thus, his call consisted of three core elements: exclusive worship of God, observance of taqwā, and adherence to the laws and commands conveyed through him, encompassing beliefs, ethics, and practices. Thereafter, he presents the consequences of accepting this call: يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ “He will forgive you your sins.” This reflects the general principle that embracing divine faith effaces previous sins. He further states: وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى “And He will grant you respite until an appointed term.” And he cautions: إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ “When the appointed time from Allah comes, it cannot be delayed, if you but knew.” From this, it becomes evident that human life includes two forms of ajal: a conditional or intermediate term that may vary depending on conduct, and a final, fixed term that admits no delay or alteration. Thus, misconduct may hasten decline and bring about premature consequences, while taqwā and righteousness may extend life within the sphere of the conditional term. This distinction can be illustrated by considering that although human beings do not possess eternal earthly existence, factors such as care, discipline, and proper conduct may prolong life, whereas negligence and harmful behavior may lead to its shortening. In summary, these verses establish the fundamental structure of prophetic دعوت: warning prior to punishment, a clear articulation of monotheistic principles, an emphasis on obedience, and the presentation of both spiritual and worldly consequences of accepting or rejecting the divine message.

Another important point that becomes clear from this verse is the impact of sins upon the shortening of human life. The verse implies that if one attains faith and adopts taqwā, God may defer one’s appointed end. When it is understood that sins continually inflict profound harm upon both the body and the soul, this concept becomes readily intelligible. Islamic traditions have also strongly emphasized this meaning. Among them is a highly significant narration from Imam al‑Ṣādiq (peace be upon him): “من یموت بالذنوب اکثر ممن یموت بالاجال، و من یعیش بالاحسان اکثر ممن یعیش بالاعمار” “Those who die as a result of sins are more numerous than those who die due to the completion of their appointed terms, and those who live (longer) through virtue and beneficence are more numerous than those who live (longer) due to their natural lifespan.” This narration highlights a subtle but profound principle: moral conduct is not merely a spiritual matter but exerts tangible effects upon human existence, including longevity. Sin, through its destructive effects—whether physical, psychological, or social—can hasten decline and death, whereas righteousness, beneficence, and moral integrity contribute to vitality, continuity, and well‑being.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

These verses continue to present the discourse of Nuh (peace be upon him), particularly his complaint before the Divine and his reflections on the response of his people—statements that carry profound lessons and serve as a guiding framework for all religious preachers. It is stated: قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا “My Lord! I have called my people night and day.” This expression clearly indicates that Nuh neglected no opportunity in conveying the divine message; his invitation was continuous, persistent, and comprehensive. Yet despite such sustained effort, he laments: فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا “My call did not increase them except in flight (from the truth).” At first glance, it may seem surprising that a call toward truth could result in further aversion. However, when one considers that the effectiveness of guidance depends upon a degree of receptivity within the listener, the phenomenon becomes understandable. Those who are rigid, hostile, and entrenched in opposition often react to truth by becoming even more resistant. Their confrontation leads them further away, strengthening their disbelief and hypocrisy. This dynamic parallels the Qur’anic statement: وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا “The Qur’an is a source of healing and mercy for the believers, but for the wrongdoers it increases nothing but loss” (al‑Israʾ 82). Similarly, the Qur’an describes itself as: هُدًى لِّلْمُتَّقِينَ — “guidance for the God‑fearing” (al‑Baqarah 2), indicating that a minimal level of moral receptivity (taqwā) is required for the acceptance of truth. Nuh further elaborates on their reaction: وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا “Whenever I invited them so that You might forgive them, they placed their fingers in their ears, covered themselves with their garments, persisted, and acted with extreme arrogance.” Placing fingers in their ears reflects a deliberate effort to avoid even hearing the truth. Covering themselves with garments either served to block any remaining sound or to avoid seeing the Prophet altogether—demonstrating an extraordinary level of aversion. They neither wished to hear nor to see; their resistance extended even to the faculties of perception itself. Indeed, it is astonishing that human beings may reach such a degree of antagonism toward truth that they deny themselves even the opportunity to hear, see, or reflect. Reports indicate that some among this community would even bring their children and warn them against Nuh, instructing them to avoid his message—a sign that this دعوت extended across generations without diminishing their hostility. This behavior further reveals that arrogance (istikbār) was a principal factor in their misguidance. They considered themselves too elevated to submit to a human messenger, even if he were the bearer of divine truth. Throughout human history, arrogance has persistently served as one of the greatest obstacles to guidance, leading to destructive consequences in societies dominated by it. Nuh continues: ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا “Then I called them openly,” and further: ثُمَّ إِنِّي أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا “I proclaimed to them publicly and addressed them privately.” Thus, he employed multiple methods of دعوت: - private and individual communication, - public and open preaching, - and a combination of both approaches. Despite these varied strategies, all met with the same forms of resistance: rejection, concealment, stubborn persistence, and arrogance. This passage highlights an important principle regarding human nature: when an individual or society becomes deeply entrenched in falsehood, such that corruption penetrates their being and becomes second nature, then neither rational argument nor persuasive دعوت yields positive results. In such cases, opposition intensifies, and the transformative power of guidance is effectively nullified. Overall, these verses provide a comprehensive portrayal of the challenges faced by divine messengers and offer enduring lessons for all who engage in دعوت: persistence, methodological diversity, patience, and sincerity are essential—but the ultimate acceptance of truth depends upon the inner receptivity of the audience.

The verses discussed above, in relation to the mission of Nuh (peace be upon him), provide not only a source of consolation for the Prophet and the small group of believers in Makkah who had gathered around him, but also establish a general program for all those who propagate the path of God. Nuh did not expect that people would assemble in a central public place, attentively gather around him, fix their gaze upon his face, and listen calmly as he conveyed the divine message. Rather, from the tone of the verses—and as also reported in certain narrations—it becomes clear that he would at times approach people individually, visit them in their homes, or call out to them in streets and marketplaces, inviting them with patience and a gentle, compassionate manner. At other times, he would attend public gatherings organized for various purposes, such as celebrations or mourning assemblies, and openly proclaim the message of God in a loud voice. Despite all these efforts, they never abandoned their opposition. This remarkable patience, extraordinary compassion, unmatched perseverance, and complete dedication constituted the essential capital of his mission in calling toward the truth. Most astonishing is the fact that over the long span of nine hundred years of continuous preaching, only a very small number—approximately eighty individuals—came to belief. If one compares these figures, it becomes evident that, on average, nearly twelve years of effort were devoted to the guidance of a single individual. If the propagators of Islam were to possess such perseverance and devotion to their mission, then—given the richness and profundity of Islamic teachings—would Islam not become truly universal?

At times, one may wonder in astonishment whether there can exist, under this very sky, people who are not even willing to listen to the truth—let alone accept it—and instead flee from it. The issue here is not acceptance; it is merely the willingness to hear. Yet history clearly demonstrates that such individuals have existed in considerable numbers. It was not only the people of Nuh who behaved in this manner—when he invited them toward tawḥīd, they would place their fingers in their ears and cover their heads and faces so as neither to hear the words of truth nor to behold the messenger. Rather, as explicitly stated in the Qur’an, a similar group existed during the time of the Prophet of Islam. Whenever the Prophet recited the verses of the Qur’an in a compelling and resonant voice, they would create noise, uproar, and commotion, even whistling, so that no one could properly hear the recitation: وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ “The disbelievers said: do not listen to this Qur’an, and create disturbance during its recitation, so that you may prevail.” (Ha Meem Sajdah 26). Similarly, in the tragic history of Karbala, it is reported that when Imam Husayn sought to guide and awaken the misguided and narrow‑minded opponents, they raised such a level of noise and clamor that his voice was drowned out and could not reach the ears of the listeners (Ref: Bihar al‑Anwar, vol. 45, p. 8). This pattern, in essence, continues even in the present era, though in different forms and manifestations. Those aligned with falsehood often create environments filled with distractions—corrupt and degrading influences, harmful forms of entertainment, distorted media, and intoxicating substances—such that people, particularly the youth, are deprived of the opportunity to hear the appealing and truth‑filled voice of those who call toward righteousness.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

Prophet Nuh (peace be upon him), in his continued effort to guide that obstinate and rebellious community, shifted the tone of his discourse this time toward encouragement and glad tidings. He emphasized promising outcomes, assuring them that if they would repent from shirk and sin, God would open for them the gates of mercy from every direction. Thus it is stated: فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا “I said: seek forgiveness from your Lord; indeed, He is ever‑forgiving.” Not only would He purify them from sin, but, as the verse continues: يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا “He will send down upon you abundant rain.” The word “مِدْرَارًا” denotes continuous and plentiful rainfall. Thus, both spiritual mercy and material blessings would descend upon them. The expression suggests that the rain would be so abundant that it would appear as though the sky itself were pouring forth. Yet, since this rain is a manifestation of divine mercy, it would not cause destruction, but rather bring life, greenery, and prosperity. The promise continues: وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ “He will increase you in wealth and children,” وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا “And He will grant you gardens and flowing rivers.” Thus, they are presented with one great spiritual blessing—namely forgiveness—and five major material blessings: beneficial and timely rains, increase in wealth, abundance of offspring, flourishing gardens, and flowing rivers. This again reflects the Qur’anic principle that īmān and taqwā are the means of both worldly prosperity and success in the Hereafter. Some reports indicate that when this community rejected the invitation of Nuh, they were afflicted with drought and famine; their wealth and children diminished, and their women became barren. Nuh informed them that faith and repentance would remove these afflictions. Yet they persisted in their obstinacy until the final punishment overtook them. Thereafter, Nuh once again turns to warning, stating: مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا “What is the matter with you that you do not hold God in due regard?” The term “وقار” refers to dignity, gravity, and recognition of divine greatness. Thus, the meaning is: why do you not humble yourselves before the majesty of God? He then draws their attention to the stages of human creation: وَقَدْ خَلَقَكُمْ أَطْوَارًا “While He has created you in stages.” Human existence passes through multiple phases: from nutfah to ʿalaqah to mudghah, then to full physical formation, followed by the infusion of life. Thereafter, human life proceeds through stages—childhood, youth, maturity, and old age—each representing a new transformation. Even spiritually and psychologically, the human being is in a constant process of development and change. Through these successive transformations, Nuh reminds them that they have always been under divine care and nurturing. Given this continuous divine تربیت, it is only fitting that they should bow before the grandeur of their Creator. The overall message of these verses is that divine guidance is accompanied by both rational argument and motivational encouragement: - repentance leads to mercy and material well‑being, - awareness of divine greatness leads to humility, - reflection on human creation leads to recognition of God’s power and wisdom. Yet despite all these appeals—warnings, promises, and logical arguments—this obstinate community remained unmoved. Their hardened hearts neither accepted truth nor responded to guidance, and they continued in their defiance and disbelief, as the subsequent verses describe their ultimate fate.

From various Qur’anic verses—including those cited above—it becomes clearly evident that faith (īmān) and justice are fundamental causes of the prosperity and flourishing of societies, whereas disbelief, oppression, and sin lead to ruin and destruction. In Surah al‑Aʿraf (96), it is stated: وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ “If the inhabitants of the towns had believed and adopted taqwā, We would have opened upon them blessings from the heavens and the earth.” Similarly, in Surah al‑Rum (41): ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ “Corruption has appeared on land and sea because of what people’s hands have earned.” And in Surah al‑Shura (30): وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ “Whatever affliction befalls you is due to what your own hands have earned.” Likewise, Surah al‑Ma’idah (66) declares: وَلَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالْإِنجِيلَ وَمَا أُنزِلَ إِلَيهِم مِّن رَّبِّهِمْ لَأَكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم “Had they upheld the Torah, the Gospel, and what was revealed to them from their Lord, they would have been provided sustenance from above them and from beneath their feet.” These verses indicate that the relationship between faith and societal flourishing is not merely spiritual or inward—although its spiritual آثار are evident—but also material and tangible. Disbelief and moral corruption give rise to irresponsibility, lawlessness, and the erosion of ethical values. These in turn undermine social unity, weaken trust and confidence, waste economic and human resources, and disturb the balance of society. A community governed by such forces inevitably declines and moves toward downfall and destruction. If, however, certain societies appear to progress materially despite lacking faith and taqwā, this can often be attributed to their adherence—at least in part—to ethical principles inherited from the teachings of earlier prophets and the accumulated efforts of divine leaders, scholars, and thinkers throughout history. In addition to these Qur’anic teachings, Islamic traditions also strongly emphasize that istighfar (seeking forgiveness) and abstaining from sin lead to increased sustenance and improved living conditions. For example, it is reported from ʿAli (peace be upon him): “اکثر الاستغفار تجلب الرزق” “Increase your seeking of forgiveness, for it draws sustenance.” (Ref: Nur al‑Thaqalayn, vol. 5, p. 424). Another narration from the Prophet (peace be upon him) states: “من انعم اللہ علیہ نعمۃ فلیحمد اللہ تعالٰی، ومن استبطا الرزق فلیستغفر اللہ، و من حزنہ امر فلیقل: لا حول و لا قوۃ الا باللہ” “Whoever has been granted a blessing by God should praise Him; whoever finds his sustenance delayed should seek forgiveness; and whoever is afflicted by grief should say: لا حول ولا قوۃ الا باللہ.” Similarly, in Nahj al‑Balagha it is stated: “و قد جعل اللہ سبحانہ الاستغفار سببًا لدرور الرزق و رحمۃ الخلق...” “God has made istighfar a cause for the abundance of provision and mercy upon creation…” (Ref: Nahj al‑Balagha, khutbah 143). The essential reality is that many sins bring about their punishments within this very world in the form of deprivation and hardship. When a person repents and adopts the path of taqwā and purity, God removes these consequences and replaces them with نعمت and برکت. Thus, the Qur’an and the Prophetic tradition together present a coherent principle: the moral and spiritual condition of individuals and societies has direct and observable effects upon their material well‑being, stability, and development.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

Prophet Nuh (peace be upon him), in confronting the obstinate polytheists, first guided them inward through profound and reasoned discourse, leading them to observe the āyāt anfusīyah (signs within themselves), as mentioned in the earlier passages. Thereafter, as reflected in the verses under discussion, he directs them toward the grand domain of creation, inviting them to contemplate the divine signs within the cosmos and to journey through the horizons (āfāq). In this context, he begins with the heavens, stating: أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا “Do you not see how Allah has created seven heavens in layered formation?” The term “طِبَاقًا” conveys either the idea of one layer placed upon another or a harmonious ordering among them; both meanings are applicable. According to the first interpretation, the seven heavens are arranged one above another. A noteworthy explanation suggests that all visible celestial bodies—whether observed with the naked eye or instruments—belong to the first heaven, while the remaining six realms extend beyond current human comprehension. According to the second interpretation, the emphasis lies upon the order, harmony, and beauty inherent in these cosmic structures. The discourse then proceeds: وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا “He has made the moon in them a light and the sun a radiant lamp.” Although countless luminous stars exist within the heavens—many of which surpass the sun and moon in magnitude and brilliance—the bodies most relevant to human life are the sun and the moon. The former illuminates the day, while the latter provides light during the night. The Qur’anic distinction in expression—referring to the sun as “سِرَاجًا” (a lamp) and the moon as “نُورًا” (light)—indicates a subtle physical reality: the sun emits its own light like a lamp, whereas the moon reflects light, similar to a mirror. Thereafter, the discourse returns to the creation of the human being: وَاللَّهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا “And Allah has caused you to grow from the earth like vegetation.” This expression is deeply meaningful. It highlights that human origin lies in the earth, that human nourishment ultimately derives from it, and that there exists a profound similarity between human growth and plant life. Furthermore, it suggests that divine guidance is not merely instructional, like that of a teacher, but nurturing, like that of a gardener who cultivates hidden potentials within a suitable environment. The argument then transitions to the doctrine of resurrection: ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا “Then He will return you to it and bring you forth once more.” Just as human beings were initially created from the earth, they will return to it and be raised again. The One who created them from earth the first time possesses full power to restore them anew. Thus, the movement from tawḥīd (divine unity) to maʿād (resurrection) reflects their intrinsic interconnection: the rational demonstration of one reinforces the other. The discourse once again returns to cosmic signs: وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا “And Allah has made the earth for you as a spread.” The earth is neither so hard that it prevents habitation, nor so soft that it impedes movement. It is rendered suitable for life: neither excessively hot nor unbearably cold, but balanced in a manner that facilitates human existence and sustenance. It is a vast and prepared expanse containing all necessities of life. Even mountains, despite their elevation, form part of this accessible system due to the valleys and passes between them. Thus, it is stated: لِّتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا “So that you may travel through its broad pathways.” The term “فِجَاجًا” refers to wide passages and mountain paths, highlighting the accessibility of the earth for human movement and settlement. In summary, Nuh (peace be upon him), in this segment of his discourse, moves systematically between different domains: the heavens and their celestial phenomena, the earth and its provisions, and the human being and his origin and destiny. Through these, he establishes proofs for both tawḥīd and maʿād. However, despite these warnings, glad tidings, and rational arguments, the obstinate and hardened hearts of his people remained unaffected. They persisted in their disbelief and opposition, refusing to accept the truth—leading ultimately to the outcome described in the subsequent verses.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

When Nuh (peace be upon him), after striving for centuries with utmost effort, observed that his people—except for a small group—remained firmly entrenched in disbelief, idolatry, misguidance, and corruption, he became despaired of their guidance. He then turned toward the Divine Presence and, in the course of a reasoned supplication, sought punishment for them, as indicated in the verse under discussion. Nuh said: قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِي وَاتَّبَعُوا مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًا — “My Lord! They have disobeyed me and followed those whose wealth and children have only increased them in loss.” This statement indicates that the leaders of this people were individuals distinguished merely by their abundance of wealth and children—yet such wealth and progeny served only to foster فساد and ruin. They neither served creation nor humbled themselves before the Creator; rather, these resources became a cause of pride, rebellion, and tyranny. A survey of human history reveals that many leaders across nations have belonged to this category: individuals whose distinction lay in accumulating illicit wealth, producing corrupt progeny, and subsequently engaging in oppression, domination, and the imposition of their erroneous ideologies upon the weak and marginalized. Nuh then adds: وَمَكَرُوا مَكْرًا كُبَّارًا — “They devised a great scheme.” The term “كُبَّارًا,” an intensified form of exaggeration, signifies the magnitude of their schemes—extensive and elaborate plans designed to mislead people and prevent them from accepting Nuh’s message. Although the precise nature of these schemes is not specified, it is highly probable that they centered upon the institution of idolatry. According to certain narrations, idolatry did not exist prior to Nuh, but was introduced by his people. Its origin lay in the reverence people held for certain righteous individuals who had passed away. Satan and those resembling him exploited this affection, encouraging people to erect statues of these pious figures as memorials. Over time, later generations forgot the original intent and came to regard these statues as sacred beings worthy of worship. Thus, idolatry emerged, and oppressive elites utilized it as a means of control, thereby perpetuating a vast system of deception. The subsequent verse supports this interpretation: وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ — “They said: do not abandon your gods.” They further emphasized particular idols: وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا. These five idols possessed special significance among them, and their leaders urged strict adherence to their worship. Various traditions have been transmitted regarding the origins of these idols. Some state that they were the names of righteous individuals prior to Nuh; others suggest they were names of early human figures; still others maintain that they were idols constructed during Nuh’s time in response to his prohibition of practices associated with earlier traditions. Regardless, these names later appeared among the pre‑Islamic Arabs, who adopted them for their own idols. Nuh continues: وَقَدْ أَضَلُّوا كَثِيرًا — “They have led many astray.” This misguidance was primarily propagated by the affluent leaders who held influence over society. He then supplicates: وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا — “Do not increase the wrongdoers except in misguidance.” This increase in misguidance refers to the withdrawal of divine guidance as a consequence of their ظلم, whereby the light of faith is replaced by the darkness of disbelief. Finally, the concluding verse states: مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُم مِّن دُونِ اللَّهِ أَنصَارًا — “Because of their sins, they were drowned, and then they were made to enter the Fire, and they found no helpers apart from God.” The expression suggests that following their drowning, they immediately entered the fire, which may refer to the punishment of the intermediate state (barzakh), as indicated by other verses and narrations. It is also possible that it refers to the certainty of the Hereafter, expressed in the past tense to emphasize inevitability. In either case, the verse underscores the ultimate consequence of persistent فساد, disbelief, and ظلم: complete destruction, both in this world and the next, without any possibility of assistance or refuge apart from God.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

These verses continue to present the supplication of Nuh (peace be upon him), his complaint before God regarding his people, and his imprecation against them. It is stated: وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا “Nuh said: My Lord, do not leave upon the earth even a single inhabitant among the disbelievers.” This supplication was made only after he had completely lost hope in their guidance, having exhausted all efforts over an extended period of دعوت, during which only a very small number responded in faith. The expression “عَلَى الْأَرْضِ” (upon the earth) indicates that his mission was universal, and consequently, the flood and punishment that followed were likewise universal. The term “دَيَّارًا” denotes any inhabitant or resident, and is typically used in contexts of total negation, meaning that not a single individual should remain. Nuh then justifies this supplication, stating: إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا “If You leave them, they will mislead Your servants and will beget none except depraved disbelievers.” This reasoning reveals that the imprecation of prophets, including Nuh, was not driven by anger, vengeance, or personal resentment, but rather was based upon a rational and principled assessment. Nuh was not among those who react impulsively; rather, after 950 years of endurance, دعوت, patience, and perseverance, and after reaching complete certainty that no further belief would emerge from them, he pronounced this supplication. As to how Nuh knew that they would not believe and that future generations would also be corrupt, several possibilities are considered: it may have been through divine knowledge granted to him; or through revelation, as implied in the verse: وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ آمَنَ “it was revealed to Nuh that none of your people will believe except those who have already believed” (Hud 36); or through experiential inference, based on the observation that a community which remains unmoved after centuries of دعوت is unlikely to reform, especially when it constitutes a dominant and influential force within society. These possibilities are not mutually exclusive. The terms “فَاجِرًا” and “كَفَّارًا” respectively denote corruption in action and extremity in disbelief, indicating both moral and doctrinal deviation. The overall message of these verses demonstrates that divine punishment is rooted in wisdom. A society that is thoroughly corrupt and whose future generations are destined to perpetuate فساد loses its claim to continued existence. Accordingly, such societies may be removed by divine decree through calamities such as the flood of Nuh. This principle is not confined to a specific era but represents a recurring divine practice. Following this, Nuh turns to supplication for forgiveness: رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا “My Lord, forgive me, my parents, all who enter my house as believers, and all believing men and women, and do not increase the wrongdoers except in destruction.” Here, Nuh seeks forgiveness for: - himself—out of humility, acknowledging the possibility of minor omission (tark al‑awla), - his parents—out of recognition of their rights, - those believers who entered his “house” (which may refer to his physical dwelling or the Ark), - and all believers, men and women, across time. Finally, he reiterates the destruction of the wrongdoers, emphasizing their persistent ظلم as the basis for their fate. These verses reflect the characteristic state of the awliyaʾ of God: despite lifelong effort, they consider themselves in need of divine mercy and never fall into pride or self‑righteousness.

The Noble Qur’an discusses Nuh (peace be upon him) in numerous verses. In total, twenty‑nine surahs of the Qur’an refer to this great prophet, and his name appears forty‑three times. The Qur’an presents various aspects of his life with careful detail, focusing particularly on elements related to guidance, instruction, and moral reflection. Historians and exegetes have stated that the personal name of Nuh was ʿAbd al‑Ghaffar, ʿAbd al‑Malik, or ʿAbd al‑Aʿla, while “Nuh” was a title given to him because he lamented for many years—either for himself or for his people. His father’s name was Lamak or Lamak. There is considerable اختلاف regarding his lifespan: some reports mention 1490 years, while others state 2500 years. Regarding his people, long lifespans have been reported as well, sometimes reaching approximately 300 years. What is certain, however, is that he lived an extraordinarily long life, and according to the explicit statement of the Qur’an, he remained among his people for 950 years, engaged in دعوت and preaching. Nuh had three sons: Ham, Sam, and Yafith. Historians maintain that the entire human population of that time can be traced back to these three sons. The Hamitic lineage is associated with the inhabitants of Africa; the Semitic lineage with those dwelling in the Middle East; and the descendants of Yafith with the peoples of regions such as China. There is also اختلاف regarding how long Nuh lived after the flood—some accounts mention fifty years, while others state sixty. Jewish sources, including the present Torah, contain extensive discussions of the life of Nuh; however, these accounts differ in several respects from the Qur’anic presentation and are considered among the indications of textual alteration. These discussions appear in the Book of Genesis, chapters 6 through 10. Nuh had another son named Kanʿan, who opposed his father, refused to board the Ark of salvation, and associated with corrupt individuals. As stated explicitly in the Qur’an, he ultimately perished in the flood alongside the disbelievers. There is also اختلاف regarding the number of individuals who believed in Nuh and boarded the Ark with him: some reports mention eighty persons, while others state only seven. The story of Nuh has been widely recounted in Arabic and Persian literature, often emphasizing the flood and the Ark of salvation (Ref: Aʿlam al‑Qur’an; Farhang‑e Qisas‑e Qur’an; Da’irat al‑Maʿarif; Bihar al‑Anwar). Nuh represents a narrative of patience, gratitude, and steadfastness. Researchers have suggested that he was among the earliest figures to combine revealed guidance with rational argumentation in calling people toward truth, as is evident in the verses of this surah. For this reason, he holds a significant position among all monotheists. The discourse may be concluded with a narration from Imam al‑Baqir (peace be upon him), who stated that Nuh used to recite the following supplication at morning and evening: “امسيت اشهد انه ما امسی بی من نعمۃ فی دین او دنیا فانها من اللہ وحده لا شریک له، له الحمد بہا علی و الشکر کثیراً” “I enter the evening testifying that whatever نعمت I possess in religion or in the world is from Allah alone, without any partner; for Him is praise for it, and abundant gratitude.” On this basis, Allah revealed: “إنه كان عبدًا شكورا”, meaning that he was a grateful servant, and this was the manner of his gratitude (Ref: Bihar al‑Anwar, vol. 11, p. 291). Second, regarding the phrase: “رب اغفرلی والوالدی و لمن دخل بیتی مؤمنًا,” there is اختلاف concerning the meaning of “بیت.” Four interpretations have been proposed: a physical house, a mosque, the Ark, or his religion and path. In a narration from Imam al‑Sadiq (peace be upon him), it is stated: “من دخل فی الولایۃ دخل فی بیت الانبیاء” “Whoever enters into wilayah has entered into the house of the prophets.” O Lord! Grant us success to enter the house of the prophets through acceptance of the wilayah of the Imams of Ahl al‑Bayt. O Lord! Grant us steadfastness so that we do not grow weary in calling toward Your دین as did the great prophet Nuh, and that we never abandon this path. O Lord! When the storm of Your wrath arises, grant us salvation through the Ark of Your mercy. Amin ya Rabb al‑ʿAlamin.