یٰنُوۡحُ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "یٰنُوۡحُ".
قَالُوۡا یٰنُوۡحُ قَدۡ جٰدَلۡتَنَا فَاَکۡثَرۡتَ جِدٰلَنَا فَاۡتِنَا بِمَا تَعِدُنَاۤ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ
46:23.
46:23.
46:23.
Commentary:
As in the previous verses Noah had hinted at the future prosperity of his followers and it was evident that they could prosper only if their opponents perished and thus cleared the way for their prosperity, therefore Noah’s enemies realized that the prophecy of the future prosperity of believers implied a prophecy about their own destruction. So they asked him to give up all other discussions and let them know when their threatened destruction would come to pass.
e
46:23.
a
46:23.
1414
Commentary:
As in the previous verses Noah had hinted at the future prosperity of his followers and it was evident that they could prosper only if their opponents perished and thus cleared the way for their prosperity, therefore Noah’s enemies realized that the prophecy of the future prosperity of believers implied a prophecy about their own destruction. So they asked him to give up all other discussions and let them know when their threatened destruction would come to pass.
c
46:23.
قَالَ یٰنُوۡحُ اِنَّہٗ لَیۡسَ مِنۡ اَہۡلِکَ ۖ اِنَّہٗ عَمَلٌ غَیۡرُ صٰلِحٍ ۖ فَلَا تَسۡـَٔلۡنِ مَا لَیۡسَ لَکَ بِہٖ عِلۡمٌ ۖ اِنِّیۡۤ اَعِظُکَ اَنۡ تَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ
According to this verse only those persons were considered members of Noah’s family who had established true relationship with God through him. The pronoun hu in inna-hu may also refer to Noah’s prayer for his unrighteous son which act of his was Ghairu Salih i.e. out of place.
‘Amalun (lit. a deed) here means Dhu ‘Amalin, i.e. the doer of a deed. The use of the infinitive as active participle when an intensified sense is intended is in harmony with Arabic idiom. See also 2:178, where Birr (lit. righteousness) means a righteous person. An Arab poet says of his she-camel: Innama hiya Iqbalun wa Idbaru, i.e. she is so restless that she has become the very act of moving forward and backward, meaning the embodiment thereof.
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.
1427
Important Words:
عمل (man of conduct) generally signifies work, deed or action; a motion of the whole or of a portion of the body or even of the mind; the utterance of a saying. The word عمل (lit. deed) may also mean ذوعمل i.e. the doer of a deed, which construction is permissible in the Arabic language when an intensified sense is intended (Lane & Muhit).
Commentary:
In a brief sentence, viz. he is surely not of thy family, God disclosed a great truth to Noah.
What He meant was that when He promised to save his family, He did not mean all members of the family, but only such of them as were righteous and believed in him, because, truly speaking, only those persons were members of his family who had established a true relationship with God through him.
The Quranic words انه عمل غیر صالح rendered here as, he is indeed a man of unrighteous conduct, are capable of two interpretations. First, they may refer to the prayer of Noah. In that case, the clause would mean that this act of his, i.e. his prayer for his son, was غیر صالح i.e. out of place, the word صالح meaning "suitable, meet or proper." By using these words with regard to Noah’s prayer, God meant to point out that as He had already pronounced His judgement and the hour of punishment had actually arrived, so the time for prayer had passed.
Secondly, the clause may refer to Noah’s son. In that case, the word عمل (lit. deed) would be taken as meaning ذوعمل(the doer of a deed). This usage of the word is quite in harmony with Arabic idiom, according to which the infinitive is sometimes used in place of the active participle to impart emphasis. An Arab poet describing the restlessness of a she-camel who had lost her young ones says:انما ھی اقبال و ادبار i.e. "She is so restless that she has become the very act of moving forward and backward," meaning the embodiment thereof. According to this meaning of the word عمل the clause would mean that the reason why his son was not considered as belonging to his family was that he was a man of unrighteous conduct.
The words, ask not of Me, may mean either asking for a favour in prayer or simply inquiring. Taking the words in the former sense, the verse would mean that one should not pray for a matter of whose benefit one is not certain, for in such a case a man cannot know whether what he is praying for will prove a blessing or a curse. In such cases one should pray to God only generally to grant what is good in His sight. There are, however, certain matters about the goodness of which there can be no doubt, e.g. the pleasure of God or the welfare of the life to come. For such matters one can pray without qualification. The prayer of Noah for his son belonged to the former category. He did not know how his son would behave if he were saved. It was possible, nay it was most probable, that if he had been saved, the cause of religion would have materially suffered through him.
If the word "ask" be taken in the sense of "inquire," the verse would mean that Noah was not to inquire about a matter which was beyond his power to comprehend or the disclosure of which was not considered proper. The words مالیس لك به علم do not, in this case, mean "that of which thou hast no knowledge," for man always inquires about matters which he does not know. The words would therefore mean "that which thou canst not know," either because they are beyond thy comprehension or because they cannot be disclosed to thee.
God’s reply to Noah given in the words, he is indeed a man of unrighteous conduct, shows that Noah was not aware of the misdeeds of his son, and the reason why Noah was advised to abstain from asking questions about his son was that such questions were calculated to expose the latter’s misdeeds, which was inconsistent with the God’s attribute of mercy as well as with His attribute of covering up or screening the faults of His creatures. Extraordinary are the ways of God! On the one hand He decreed that Noah’s son should be drowned, and on the other His mercy drew a veil over his misdeeds.
The clause, I advise thee lest thou become one of the ignorant, refers to Noah’s prayer to God to save his son, who was a member of his family and was apparently included among those whom God had promised to save, and means: "You, being the bearer of the Word of God, must in future ponder over every aspect of the Divine revelation received by you and should not act unknowingly." In other words, the seeming indefiniteness of the prophecy was cited to serve the purpose of a warning to Noah, who was asked to learn a lesson from it and to remember that prophecies bear more than one meaning and that their true significance becomes known only when they are actually fulfilled.
It may be asked why, whereas Noah refers to a "promise" of God (see the preceding verse), actually there is no mention of a 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.
1318
According to this verse only those persons were considered members of Noah’s family who had established true relationship with God through him. The pronoun hu in inna-hu may also refer to Noah’s prayer for his unrighteous son which act of his was Ghairu Salih i.e. out of place.
1319
‘Amalun (lit. a deed) here means Dhu ‘Amalin, i.e. the doer of a deed. The use of the infinitive as active participle when an intensified sense is intended is in harmony with Arabic idiom. See also 2:178, where Birr (lit. righteousness) means a righteous person. An Arab poet says of his she-camel: Innama hiya Iqbalun wa Idbaru, i.e. she is so restless that she has become the very act of moving forward and backward, meaning the embodiment thereof.
قِیۡلَ یٰنُوۡحُ اہۡبِطۡ بِسَلٰمٍ مِّنَّا وَبَرَکٰتٍ عَلَیۡکَ وَعَلٰۤی اُمَمٍ مِّمَّنۡ مَّعَکَ ۚ وَاُمَمٌ سَنُمَتِّعُہُمۡ ثُمَّ یَمَسُّہُمۡ مِّنَّا عَذَابٌ اَلِیۡمٌ
معلوم ہوا ہے کہ نوحؑ کی نبوت کا زمانہ دیر تک چلا گیا تھا۔ اور اس کے زمانہ میں کئی امتیں بنیں اور بگڑیں۔
اس جگہ سفر سے مراد کشتی کا سفر نہیں بلکہ نبوت کے زمانہ کا سفر ہے۔
The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the peopl
Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God.
1
معلوم ہوا ہے کہ نوحؑ کی نبوت کا زمانہ دیر تک چلا گیا تھا۔ اور اس کے زمانہ میں کئی امتیں بنیں اور بگڑیں۔
2
اس جگہ سفر سے مراد کشتی کا سفر نہیں بلکہ نبوت کے زمانہ کا سفر ہے۔
1429
Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God.
1321
The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the peopl
قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَہِ یٰنُوۡحُ لَتَکُوۡنَنَّ مِنَ الۡمَرۡجُوۡمِیۡنَ
Important Words:
مرجومین (stoned) is the plural of مرجوم which is derived from رجم. They say رجمه i.e. he pelted him with stones; he calumniated or slandered him; or abused him; he inveighed against him, he cursed him; he drove him away; he forsook him (Lane & Aqrab). See also 3:37.
2768
Important Words:
مرجومین (stoned) is the plural of مرجوم which is derived from رجم. They say رجمه i.e. he pelted him with stones; he calumniated or slandered him; or abused him; he inveighed against him, he cursed him; he drove him away; he forsook him (Lane & Aqrab). See also 3:37.