Topic: Ahlul-Bait

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.

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 Divine promise 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.

51:31.

Important Words:

مجید (Glorious) is derived from مجد which means, he was or became glorious, noble, in a state of honour or dignity. مجید as an epithet of God signifies the Glorious or Great, or Great in dignity Who gives liberally or bountifully or the Bountiful and Beneficent. When used about عرش it signifies exalted; sublime; noble (Lane & Aqrab).

Commentary:

The Shia section of Muslims do not include the wives of the Holy Prophet in his اھل بیت (people of his house) while in this verse the term is definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, whenever this term is used in the Quran in respect of a Prophet, it invariably includes his wife or wives.

20:41.

19:56; 20:133.

Important Words:

رجس (uncleanness) is derived from رجس (rajasa) which means, it was or became dirty or filthy or unclean or hated; he did a bad or evil action. رجس (rijsun) means, dirt or filth; a dirty or filthy thing; a thing or action disliked for its filthiness; a sin; an action that leads to punishment; doubt; infidelity; suggestion of the devil (Lane & Aqrab). See also 5:91.

Commentary:

The words "stay in your houses" show that the principal sphere of the activities of a woman is her house—not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in a mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to "stay in their houses" because the dignity of their exalted position as "Mothers of the Faithful" demanded this and also because Muslims often visited them to pay their respects and sought necessary information and guidance from them on all important religious matters.

The commandment seems to apply only to the wives of the Holy Prophet but it equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the address is meant equally for all Muslims. Similarly, a commandment addressed to the wives of the Holy Prophet applies also to all Muslim women.

The expression اھل البیت applies principally and primarily to the Holy Prophet’s wives. This is quite clear from the context and also from vv. 11:74 and 28:13. In its wider sense, however, it includes all members of a family who form one’s household, even one’s children and children’s children. The expression had also been used by the Holy Prophet for some of his select Companions. سلمان منا اھل البیت i.e. "Salman is member of our household" (Saghir), is a well-known saying of the Holy Prophet.