Hud 11:31–36

Reported in the fifth verse (31) there is an address that Sayyidna Nuh (علیہ السلام) gave before his people to announce some matters of principle after he had heard their objections. In this address it has been stressed that the mission of a prophet and messenger does not depend on things they think are necessary for it.

For instance, first it was said: وَلَا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ (And I do not say to you that with me are the treasures of Allah). This carries a refutation of their idea that someone coming from Allah as His messenger should have brought treasures with him giving it out to everyone freely. Sayyidna Nuh (علیہ السلام) put it out clearly that the mission of prophets has nothing to do with involving people into the mess of worldly enjoyments. What for would they need all those treasures?

It is also possible that the statement may be refuting the false thought nursed by some people that Allah has given all powers to prophets, even to Auliya'. Assuming this, it is surmised that they have the treasures of Allah's power in their hands and that they decide whom to give and whom not to give. So, this declaration of Sayyidna Nuh (علیہ السلام) makes it clear that Allah Ta'ala has not entrusted the total control of the treasures of His power not even with any prophet, not to say much about the Auliya' or men of Allah. However, when they pray or wish, Allah Ta'ala does answer their prayers and fulfills their wishes with His infinite power.

Secondly, it was said: وَلَا أَعْلَمُ الْغَيْبَ (nor do I have the knowledge of the unseen). Another false idea these people harbored was that a person who is a rasul of Allah Ta'-al-a should also be the one who knows what is unseen (` alim al-ghayb). This sentence clarifies that the mission of a prophet and messenger needs no knowledge of the unseen, and why should it when the knowledge of the unseen is an exclusive attribute of Allah Ta'-al-a which no prophet or angel can share with Him. However, Allah Ta'-al-a does inform whomever He wills from out of His prophets about the secrets of the unseen as much as He wills. But, because of this, it is not correct to call them ` alim al-ghayb (possessor of the knowledge of the unseen) - because, it is not in their power to find out something in the domain of the unseen at their choice.

Thirdly, it was said: وَلَا أَقُولُ إِنِّي مَلَكٌ (nor do I say that I am an angel). Here we have a refutation of their idea that a ras ul should be some angel.

Fourthly, it was stated: In your sight these poor people may appear lowly and disgraceful. But, I cannot say as you say that Allah Ta'ala will not bless them with what is good, because good relates to one's heart, not wealth, and only Allah knows the secrets of hearts and He knows whose heart is worthy of receiving good and whose heart is not.

Then, it was said: If I too were to start calling them lowly and disgraceful, I too would become unjust.

Commentary

Allah Ta` a1a had blessed Sayyidna Nuh (علیہ السلام) with long years of life extending up to nearly one thousand years. Along with it, he was given a special status in terms of his prophetic mission to invite people to Allah and make their condition better whereby he devoted these long years to keep asking them to believe in the true Faith and in Allah as One. He had to face the harshest of pains in this mission. His people would throw stones at him until he fell down and lost consciousness. But, as soon as he would regain it, he prayed to Allah for the forgiveness of his people for they did not know what they were doing. A generation was followed by the other, and the other by yet another, in a chain and he kept giving his call in the hope that they might, at some stage, accept the truth.

When centuries passed over this exercise in patience, he complained about their deplorable condition before his Almighty Lord which has been mentioned in Surah Nuh قَالَ رَ‌بِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارً‌ا ﴿5﴾ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَ‌ارً‌ا ﴿6﴾ (My Lord, I did invite my people [ to the truth ] night and day. But, my invitation increased them in nothing but flight [ in aversion ] - 71:5, 6) and, after all those long years of hardship, the prayer that this great servant of Allah made was: قَالَ رَ‌بِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارً‌ا ﴿5﴾ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَ‌ارً‌ا ﴿6﴾ (My Lord, help me because they have belied me - al-Mu'minun, 23: 26, 39).

When the reign of terror let loose by the people of Sayyidna Nuh (علیہ السلام) became much too excessive, he was addressed by Allah Ta` ala in the words appearing in the verses cited above. (al-Baghawi, Mazhari)

Firstly, he was told that, out of his people, those who were to believe had already believed. No one was to believe after that. Their hearts were sealed with their own obstinacy and contumacy. There-fore, he should not grieve about his people anymore and feel free of any concern about their failure to believe.

Secondly, he was told that Allah was to send the punishment of flood against those people. Therefore, he should make an ark that could hold his family, as many believers as there were, and what they needed, so that they could embark it when the flood comes and be safe from it. Sayyidna Nuh (علیہ السلام) made the ark as he was ordered to. When the initial signs of the flood came before them - that water started overflowing from the earth - Sayyidna Nuh (علیہ السلام) was commanded to embark the ark along with his family and the few believers who had believed in him. They were also asked to load a pair each of animals that serve human needs, such as, cow, ox, goat, horse, mule etc. Sayyidna Nuh (علیہ السلام) put everyone on the ark as ordered.

At the end it was said that the believers in Sayyidna Nuh (علیہ السلام) who boarded the ark were only a few.

This was a gist of the subject as it appears in the cited verses. Now we can turn to the explanation of each verse and deal with issues and problems that emerge there from.

In the first verse (36), it was said that it was revealed to Sayyidna Nuh (علیہ السلام) that those who were to believe from among his people had already believed. In future, no one else will believe. Therefore, he should not worry about how they deal with him because one feels the pinch of sorrow only when one expects something good to come from someone. Disappointment is not that bad. It has its own relief. He might as well be disappointed with them. As for the shock felt by Sayyidna Nuh (علیہ السلام) because of all sorts of pains inflicted by his people on him, arrangements had already been made as indicated the next verse (37) - ` they are to be drowned.' Under these conditions came that invocation of curse for his people on the lips of Sayyidna Nuh (علیہ السلام) which has been mentioned in Surah Nuh (علیہ السلام) : رَّ‌بِّ لَا تَذَرْ‌ عَلَى الْأَرْ‌ضِ مِنَ الْكَافِرِ‌ينَ دَيَّارً‌ا ﴿26﴾ إِنَّكَ إِن تَذَرْ‌هُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرً‌ا كَفَّارً‌ا ﴿27﴾ "My Lord, do not leave upon the earth any inhabitant from among the disbelievers. Indeed, if You were to leave them, they will mislead Your servants and will not procreate anyone but the ones wicked and disbelieving (diehards) " - 71:26, 27.

In answer to this prayer, the people of Sayyidna Nuh were drowned en masse.