الۡفُلۡکَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "الۡفُلۡکَ".
اَلَمۡ تَرَ اَنَّ الۡفُلۡکَ تَجۡرِیۡ فِی الۡبَحۡرِ بِنِعۡمَتِ اللّٰہِ لِیُرِیَکُمۡ مِّنۡ اٰیٰتِہٖۤ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّکُلِّ صَبَّارٍ شَکُوۡرٍ
17:67; 30:47; 45:13.
نعمت سے مراد انسانوں کے کام آنے والا وہ سامان ہے جس کو لے کر جہاز مختلف ملکوں کی طرف جاتے رہتے ہیں۔
صَبَّار صَابِر سے مبالغہ کا صیغہ ہے اور شَکُوْر شَاکِر سے مبالغہ کا صیغہ ہے۔
17:67; 30:47; 45:13.
The sailing of ships is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea-power is generally the richest and the most powerful country in the world.
17:67; 30:47; 45:13.
Commentary:
The sailing of ships, as is mentioned in the present verse, is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea power is generally the richest and the most powerful nation in the world.
d
17:67; 30:47; 45:13.
3
نعمت سے مراد انسانوں کے کام آنے والا وہ سامان ہے جس کو لے کر جہاز مختلف ملکوں کی طرف جاتے رہتے ہیں۔
4
صَبَّار صَابِر سے مبالغہ کا صیغہ ہے اور شَکُوْر شَاکِر سے مبالغہ کا صیغہ ہے۔
a
17:67; 30:47; 45:13.
3055
Commentary:
The sailing of ships, as is mentioned in the present verse, is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea power is generally the richest and the most powerful nation in the world.
a
17:67; 30:47; 45:13.
2317
The sailing of ships is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea-power is generally the richest and the most powerful country in the world.
وَاصۡنَعِ الۡفُلۡکَ بِاَعۡیُنِنَا وَوَحۡیِنَا وَلَا تُخٰطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡۤا ۚ اِنَّہُمۡ مُّغۡرَقُوۡنَ
23:28.
23:28.
Important Words:
باعیننا (under Our eyes). اعین is the plural of عین which has a large variety of meanings. Among other things it means: (1) the eye; (2) look or view, as the Quran says ولتصنع علی عینی i.e. that thou mightest be reared in my view; (3) the people or inmates of a house or dwelling, as they say مابھاعین i.e. there is no one in it (the house); (4) brothers from the same father and mother; (5) one’s protection and honour, as the Arabs say انت علی عینی i.e. thou art entitled to be honoured and protected by me (Lane).
Commentary:
In view of one of the meanings of the word عین the expression باعیننا may mean "with the help of the people of Our house." The people of Noah’s house have been spoken of as "the people of Our house," because those who are near and dear to a Prophet are also dear to God. Noah was bidden to build an ark with the aid of the people of God’s spiritual house (for spiritually the followers of a Prophet belong to God’s own house).
Taking the word عین in the sense of one’s "protection" or "honour," the sentence would mean, "Make thou the Ark under Our protection," meaning that Noah’s adversaries would jeer and mock at the building of the Ark, but he should pay no heed to their mockery, for he would be protected and honoured by God.
The verse may also allude to two kinds of arks, the physical ark which was to be built by Noah with the help of his followers, and the spiritual ark i.e. the ark of righteousness which God had bestowed on Noah’s followers through him. Truly speaking, it is only the spiritual ark that can help to save a person from the punishment of God.
The words, address not Me concerning the wrongdoers, also show that Noah’s prayer for the destruction of his people mentioned in 71:27, 28 was not offered by him at his own initiative, for when he himself was praying for the destruction of the wrongdoers, there was no occasion for God to order him not to pray for their deliverance.
c
23:28.
a
23:28.
1419
Important Words:
باعیننا (under Our eyes). اعین is the plural of عین which has a large variety of meanings. Among other things it means: (1) the eye; (2) look or view, as the Quran says ولتصنع علی عینی i.e. that thou mightest be reared in my view; (3) the people or inmates of a house or dwelling, as they say مابھاعین i.e. there is no one in it (the house); (4) brothers from the same father and mother; (5) one’s protection and honour, as the Arabs say انت علی عینی i.e. thou art entitled to be honoured and protected by me (Lane).
Commentary:
In view of one of the meanings of the word عین the expression باعیننا may mean "with the help of the people of Our house." The people of Noah’s house have been spoken of as "the people of Our house," because those who are near and dear to a Prophet are also dear to God. Noah was bidden to build an ark with the aid of the people of God’s spiritual house (for spiritually the followers of a Prophet belong to God’s own house).
Taking the word عین in the sense of one’s "protection" or "honour," the sentence would mean, "Make thou the Ark under Our protection," meaning that Noah’s adversaries would jeer and mock at the building of the Ark, but he should pay no heed to their mockery, for he would be protected and honoured by God.
The verse may also allude to two kinds of arks, the physical ark which was to be built by Noah with the help of his followers, and the spiritual ark i.e. the ark of righteousness which God had bestowed on Noah’s followers through him. Truly speaking, it is only the spiritual ark that can help to save a person from the punishment of God.
The words, address not Me concerning the wrongdoers, also show that Noah’s prayer for the destruction of his people mentioned in 71:27, 28 was not offered by him at his own initiative, for when he himself was praying for the destruction of the wrongdoers, there was no occasion for God to order him not to pray for their deliverance.
b
23:28.
1314
A‘yun is the plural of ‘Ain which means, eye; look or view; inmates of a house; protection (Lane).
وَیَصۡنَعُ الۡفُلۡکَ وَکُلَّمَا مَرَّ عَلَیۡہِ مَلَاٌ مِّنۡ قَوۡمِہٖ سَخِرُوۡا مِنۡہُ ۚ قَالَ اِنۡ تَسۡخَرُوۡا مِنَّا فَاِنَّا نَسۡخَرُ مِنۡکُمۡ کَمَا تَسۡخَرُوۡنَ
Commentary:
Messengers of God are always mocked at because they bring teachings which the people of their time are not prepared to accept. But these people never pause to consider that if heavenly Messengers were not entrusted with extraordinary work, there would be no need for God to send Messengers. It is only because man, in spite of his intellectual attainments, cannot rid himself of his manifold troubles and because the cure which, with the help of his experience and knowledge, he devises brings him no relief that God sends His Messengers for his guidance and deliverance, and as the remedy which they suggest is out of the ordinary, it naturally appears strange to him and he begins to ridicule and mock at it. But despite this jeering and ridicule, Divine Messengers and their followers succeed in attaining their goal, while their opponents make fools of themselves and incur God’s displeasure.
For the meaning of the expression, we shall mock at you, see note on 2:16.
1420
Commentary:
Messengers of God are always mocked at because they bring teachings which the people of their time are not prepared to accept. But these people never pause to consider that if heavenly Messengers were not entrusted with extraordinary work, there would be no need for God to send Messengers. It is only because man, in spite of his intellectual attainments, cannot rid himself of his manifold troubles and because the cure which, with the help of his experience and knowledge, he devises brings him no relief that God sends His Messengers for his guidance and deliverance, and as the remedy which they suggest is out of the ordinary, it naturally appears strange to him and he begins to ridicule and mock at it. But despite this jeering and ridicule, Divine Messengers and their followers succeed in attaining their goal, while their opponents make fools of themselves and incur God’s displeasure.
For the meaning of the expression, we shall mock at you, see note on 2:16.
اَللّٰہُ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ وَاَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجَ بِہٖ مِنَ الثَّمَرٰتِ رِزۡقًا لَّکُمۡ ۖ وَسَخَّرَ لَکُمُ الۡفُلۡکَ لِتَجۡرِیَ فِی الۡبَحۡرِ بِاَمۡرِہٖ ۖ وَسَخَّرَ لَکُمُ الۡاَنۡہٰرَ
2:23; 20:54; 22:64; 35:28.
22:66; 43:14; 45:13.
2:23; 13:18; 20:54; 22:64; 35:28.
22:66; 43:14; 45:13.
Commentary:
See under next verse.
f
2:23; 20:54; 22:64; 35:28.
g
22:66; 43:14; 45:13.
c
2:23; 13:18; 20:54; 22:64; 35:28.
d
22:66; 43:14; 45:13.
1687
Commentary:
See under next verse.
f
2:23; 20:54; 22:64; 35:28.
g
22:66; 43:14; 45:13.
وَہُوَ الَّذِیۡ سَخَّرَ الۡبَحۡرَ لِتَاۡکُلُوۡا مِنۡہُ لَحۡمًا طَرِیًّا وَّتَسۡتَخۡرِجُوۡا مِنۡہُ حِلۡیَۃً تَلۡبَسُوۡنَہَا وَتَرَی الۡفُلۡکَ مَوَاخِرَ فِیۡہِ وَلِتَبۡتَغُوۡا مِنۡ فَضۡلِہٖ وَلَعَلَّکُمۡ تَشۡکُرُوۡنَ
35:13; 45:13.
35:13; 45:13.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also a great highway for travel and commerce and an important source of food for man.
35:13; 45:13.
Important Words:
طریا (fresh) is active participle from طری or طرو. They say طری اللحم او طرو i.e. the flesh-meat was or became fresh, juicy or moist. طری also means, it became new; was newly made or done; was renewed. طراہ (tarra-hu) means, he rendered it fresh or juicy. طری الطیب means, he rendered perfume fragrant by admixtures. طری البناء means, he plastered or coated the building with clay or mud. طری therefore means fresh, juicy or moist; (Lane & Aqrab).
مواخر (ploughing) is the plural of ماخرة which is active participle from مخر. They say مخر السابح i.e. the swimmer clave the water with his arms in swimming. مخرت السفینةmeans, the ship clave the water with its stem and ran; clave the water with a noise; ran cleaving the water with a noise; faced the wind in her course; advanced and retired. The primary signification of مخر is the act of cleaving; and it also signifies the making of a noise or sound. ماخرة means, ships cleaving the water with their stems; or thrusting the water with their stems; or the sound of the running whereof, by means of the wind, is heard; or running; or advancing and retiring by means of the wind (Lane & Aqrab).
Commentary:
In the preceding verses mention was made of those things which grew on land or of which man could enjoy the benefit on land. In this verse, however, mention is made of water and things that grow therein. It may be noted that while speaking of the sea the same expression سخر (He has pressed into service) has been used in this verse as in the case of the night and day and heavenly bodies in v. 13, the expression بامرہ (by His command) which occurs in that verse has been dropped in the present verse. This is because heavenly bodies and the alternation of night and day are beyond man’s control and the benefits man derives from them are gratuitous and independent of any labour or effort on his part; therefore when mentioning them the expression, (by His command) has been used. But because for the benefits that man derives from the sea he has to make some effort in the making of boats, etc., this expression has been left out.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also the highway for travel and commerce and an important source of food for man. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs.
The verse also suggests that although water is so essential for man and is present in such abundance in the sea it is unfit either for drinking or for irrigation purposes unless it is distilled by process of evaporation and is made usable. In the same way the mere existence of moral and spiritual truths in the world can be of no avail to man unless they are purified of all dross and are so assorted and presented as to suit his needs.
The subject of the uses and benefits of water for man began with 11th verse and is continued in the following verses. The theme is developed in all these verses that it is on water that men and animals have to depend for their food and that the sun, the moon, and the stars too have some sort of connection with water. The sun causes the water of the sea to evaporate, and then the same returns to us purified in the form of rainwater. This theme of the various uses of water leads us to a much nobler spiritual theme. It is that although we have water in the sea yet we cannot turn it into clouds. Similarly, though we possess reason and intellect, yet unless the water of revelation comes down from heaven our reasoning faculties alone can be of no avail to us to frame a perfect Law that may conduce to our moral and spiritual well-being.
b
35:13; 45:13.
a
35:13; 45:13.
1816
Important Words:
طریا (fresh) is active participle from طری or طرو. They say طری اللحم او طرو i.e. the flesh-meat was or became fresh, juicy or moist. طری also means, it became new; was newly made or done; was renewed. طراہ (tarra-hu) means, he rendered it fresh or juicy. طری الطیب means, he rendered perfume fragrant by admixtures. طری البناء means, he plastered or coated the building with clay or mud. طری therefore means fresh, juicy or moist; (Lane & Aqrab).
مواخر (ploughing) is the plural of ماخرة which is active participle from مخر. They say مخر السابح i.e. the swimmer clave the water with his arms in swimming. مخرت السفینةmeans, the ship clave the water with its stem and ran; clave the water with a noise; ran cleaving the water with a noise; faced the wind in her course; advanced and retired. The primary signification of مخر is the act of cleaving; and it also signifies the making of a noise or sound. ماخرة means, ships cleaving the water with their stems; or thrusting the water with their stems; or the sound of the running whereof, by means of the wind, is heard; or running; or advancing and retiring by means of the wind (Lane & Aqrab).
Commentary:
In the preceding verses mention was made of those things which grew on land or of which man could enjoy the benefit on land. In this verse, however, mention is made of water and things that grow therein. It may be noted that while speaking of the sea the same expression سخر (He has pressed into service) has been used in this verse as in the case of the night and day and heavenly bodies in v. 13, the expression بامرہ (by His command) which occurs in that verse has been dropped in the present verse. This is because heavenly bodies and the alternation of night and day are beyond man’s control and the benefits man derives from them are gratuitous and independent of any labour or effort on his part; therefore when mentioning them the expression, (by His command) has been used. But because for the benefits that man derives from the sea he has to make some effort in the making of boats, etc., this expression has been left out.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also the highway for travel and commerce and an important source of food for man. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs.
The verse also suggests that although water is so essential for man and is present in such abundance in the sea it is unfit either for drinking or for irrigation purposes unless it is distilled by process of evaporation and is made usable. In the same way the mere existence of moral and spiritual truths in the world can be of no avail to man unless they are purified of all dross and are so assorted and presented as to suit his needs.
The subject of the uses and benefits of water for man began with 11th verse and is continued in the following verses. The theme is developed in all these verses that it is on water that men and animals have to depend for their food and that the sun, the moon, and the stars too have some sort of connection with water. The sun causes the water of the sea to evaporate, and then the same returns to us purified in the form of rainwater. This theme of the various uses of water leads us to a much nobler spiritual theme. It is that although we have water in the sea yet we cannot turn it into clouds. Similarly, though we possess reason and intellect, yet unless the water of revelation comes down from heaven our reasoning faculties alone can be of no avail to us to frame a perfect Law that may conduce to our moral and spiritual well-being.
b
35:13; 45:13.
1536
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also a great highway for travel and commerce and an important source of food for man.
وَمَا یَسۡتَوِی الۡبَحۡرَانِ ہٰذَا عَذۡبٌ فُرَاتٌ سَآئِغٌ شَرَابُہٗ وَہٰذَا مِلۡحٌ اُجَاجٌ ۖ وَّمِنۡ کُلٍّ تَاۡکُلُوۡنَ لَحۡمًا طَرِیًّا وَّتَسۡتَخۡرِجُوۡنَ حِلۡیَۃً تَلۡبَسُوۡنَہَا ۖ وَتَرَی الۡفُلۡکَ فِیۡہِ مَوَاخِرَ لِتَبۡتَغُوۡا مِنۡ فَضۡلِہٖ وَلَعَلَّکُمۡ تَشۡکُرُوۡنَ
16:15; 45:13.
16:15; 45:13.
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.
16:15; 45:13.
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
c
16:15; 45:13.
b
16:15; 45:13.
3186
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
b
16:15; 45:13.
2412
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.
رَّبُّکُمُ الَّذِیۡ یُزۡجِیۡ لَکُمُ الۡفُلۡکَ فِی الۡبَحۡرِ لِتَبۡتَغُوۡا مِنۡ فَضۡلِہٖۤ ۚ اِنَّہٗ کَانَ بِکُمۡ رَحِیۡمًا
14:33; 22:66; 45:13.
14:33; 22:66; 45:13.
14:33; 22:66; 45:13.
Commentary:
The verse points out that all amenities of life are God’s gifts bestowed upon man, although they are not always recognized or appreciated by man as such. For example, the use of ships has made interaction possible between the dwellers of the main lands and the islands, who would have remained permanently isolated from each other without them.
There is also in the verse an implied reference to the fact that Islam will spread throughout the world on land and sea and for this purpose sea-going vessels, which are a great Divine blessing, will play a most important part. It is worthy of note that Muslims in the heyday of their glory were great sailors and navigators. The discovery of the sea-route to India was due to the good offices of an Arab sailor who guided some wandering Portuguese ships from the coast of Africa to the shores of India.
a
14:33; 22:66; 45:13.
b
14:33; 22:66; 45:13.
1996
Commentary:
The verse points out that all amenities of life are God’s gifts bestowed upon man, although they are not always recognized or appreciated by man as such. For example, the use of ships has made interaction possible between the dwellers of the main lands and the islands, who would have remained permanently isolated from each other without them.
There is also in the verse an implied reference to the fact that Islam will spread throughout the world on land and sea and for this purpose sea-going vessels, which are a great Divine blessing, will play a most important part. It is worthy of note that Muslims in the heyday of their glory were great sailors and navigators. The discovery of the sea-route to India was due to the good offices of an Arab sailor who guided some wandering Portuguese ships from the coast of Africa to the shores of India.
c
14:33; 22:66; 45:13.
فَاَوۡحَیۡنَاۤ اِلَیۡہِ اَنِ اصۡنَعِ الۡفُلۡکَ بِاَعۡیُنِنَا وَوَحۡیِنَا فَاِذَا جَآءَ اَمۡرُنَا وَفَارَ التَّنُّوۡرُ ۙ فَاسۡلُکۡ فِیۡہَا مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ وَاَہۡلَکَ اِلَّا مَنۡ سَبَقَ عَلَیۡہِ الۡقَوۡلُ مِنۡہُمۡ ۖ وَلَا تُخٰطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡۤا ۖ اِنَّہُمۡ مُّغۡرَقُوۡنَ
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
11:38.
11:41; 54:13, 14.
See {1315} & {1316}.
11:38.
11:41; 54:13-14.
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
a
11:38.
b
11:41; 54:13, 14.
2
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
c
11:38.
d
11:41; 54:13-14.
2531
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
d
11:38.
e
11:41; 54:13, 14.
1993
See {1315} & {1316}.