The Poets — Verse 106

Nuh's preaching to His People, and Their Response Here Allah tells us about His servant and Messenger Nuh, peace be upon him, who was the first Messenger sent by Allah to the people of earth after they started to worship idols. Allah sent him to forbid that and to warn people of the consequences of idol worship. But his people belied him and continued their evil practice of worshipping idols besides Allah. Allah revealed that their disbelieving in him was akin to disbelieving in all the Messengers, So Allah said: كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ - إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلاَ تَتَّقُونَ (The people of Nuh belied the Messengers. When their brother Nuh said to them: "Will you not have Taqwa") meaning, `do you not fear Allah when you worship others instead of Him' إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (I am a trustworthy Messenger to you.) means, `I am the Messenger of Allah to you, faithfully fulfilling the mission with which Allah has sent me. I convey the Messages of my Lord to you, and I do not add anything to them or take anything away from them., فَاتَّقُواْ اللَّهَ وَأَطِيعُونِ وَمَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ (So have Taqwa of Allah, and obey me. No reward do I ask of you for it;) means, `I do not want any payment for the advice I give you; I will save my reward for it with Allah. ' فَاتَّقُواْ اللَّهَ وَأَطِيعُونِ (So have Taqwa of Allah, and obey me.) `It is clear to you that I am telling the truth and that I am faithfully fulfilling the mission with which Allah has entrusted me.'

when Noah their brother — their brother only in terms of lineage — said to them ‘Will you not fear? God?

The people of Noah cried lies to the messengers when their brother Noah said to them, “Will you not be godwary?” The purport of this verse is to explain how to invite and to explain the attribute of the inviter. Whenever someone invites and calls another to God, his road is first to command godwariness, just as God recounts from the prophets that they said, “Will you not be godwary?” Then, when they speak to them, they should speak with the utmost gentleness so that the words will get to them and be easier for them to accept. Do you not see that the Exalted Lord sent Moses and Aaron to Pharaoh and commanded them to speak gently? He said, “Speak to him with soft words. Perhaps he will remember or fear” [20:44]. He commanded MuṣṬafā in the same way: “Say: 'I admonish you in but one thing, that you stand up for God'” [34:46]. In these accounts, when the prophets spoke to their communities with gentleness saying, “Will you not be godwary?,” they did not say, “Be wary of God,” or “Be wary of His punishment,” for in that there would have been a kind of harshness, and the hearts of the people would have found it repellent. This is like when someone says to someone else, “Do such and such!” This is a peremp- tory command, empty of benevolence and gentleness. If he were to say, “Will you not do such and such?,” this is the same command, but mixed with a gentleness and benevolence that will cling to the listener's heart. Will you not be godwary? is a command to godwariness, and godwariness is the root of all excellent qualities and the basis of all obedient acts. For the lords of certainty, there are no supplies for the promised return other than godwariness: And take along supplies, but the best of supplies is godwariness [2:197]. There are all sorts of clothing. The clothing that you yourself can put on and take off is trifling. What does the work is the clothing of godwariness that the Real puts on someone. One person is draped in the clothing of submission, and he then sometimes falls and sometimes rises; finally, at the end, he is saved. Another is given the clothing of faith.

The people of Noah cried lies to the messengers when their brother Noah said to them, “Will you not be godwary?” The purport of this verse is to explain how to invite and to explain the attribute of the inviter. Whenever someone invites and calls another to God, his road is first to command godwariness, just as God recounts from the prophets that they said, “Will you not be godwary?” Then, when they speak to them, they should speak with the utmost gentleness so that the words will get to them and be easier for them to accept. Do you not see that the Exalted Lord sent Moses and Aaron to Pharaoh and commanded them to speak gently? He said, “Speak to him with soft words. Perhaps he will remember or fear” [20:44]. He commanded MuṣṬafā in the same way: “Say: 'I admonish you in but one thing, that you stand up for God'” [34:46]. In these accounts, when the prophets spoke to their communities with gentleness saying, “Will you not be godwary?,” they did not say, “Be wary of God,” or “Be wary of His punishment,” for in that there would have been a kind of harshness, and the hearts of the people would have found it repellent. This is like when someone says to someone else, “Do such and such!” This is a peremp- tory command, empty of benevolence and gentleness. If he were to say, “Will you not do such and such?,” this is the same command, but mixed with a gentleness and benevolence that will cling to the listener's heart. Will you not be godwary? is a command to godwariness, and godwariness is the root of all excellent qualities and the basis of all obedient acts. For the lords of certainty, there are no supplies for the promised return other than godwariness: And take along supplies, but the best of supplies is godwariness [2:197]. There are all sorts of clothing. The clothing that you yourself can put on and take off is trifling. What does the work is the clothing of godwariness that the Real puts on someone. One person is draped in the clothing of submission, and he then sometimes falls and sometimes rises; finally, at the end, he is saved. Another is given the clothing of faith.

The people of Noah cried lies to the messengers when their brother Noah said to them, “Will you not be godwary?” The purport of this verse is to explain how to invite and to explain the attribute of the inviter. Whenever someone invites and calls another to God, his road is first to command godwariness, just as God recounts from the prophets that they said, “Will you not be godwary?” Then, when they speak to them, they should speak with the utmost gentleness so that the words will get to them and be easier for them to accept. Do you not see that the Exalted Lord sent Moses and Aaron to Pharaoh and commanded them to speak gently? He said, “Speak to him with soft words. Perhaps he will remember or fear” [20:44]. He commanded MuṣṬafā in the same way: “Say: 'I admonish you in but one thing, that you stand up for God'” [34:46]. In these accounts, when the prophets spoke to their communities with gentleness saying, “Will you not be godwary?,” they did not say, “Be wary of God,” or “Be wary of His punishment,” for in that there would have been a kind of harshness, and the hearts of the people would have found it repellent. This is like when someone says to someone else, “Do such and such!” This is a peremp- tory command, empty of benevolence and gentleness. If he were to say, “Will you not do such and such?,” this is the same command, but mixed with a gentleness and benevolence that will cling to the listener's heart. Will you not be godwary? is a command to godwariness, and godwariness is the root of all excellent qualities and the basis of all obedient acts. For the lords of certainty, there are no supplies for the promised return other than godwariness: And take along supplies, but the best of supplies is godwariness [2:197]. There are all sorts of clothing. The clothing that you yourself can put on and take off is trifling. What does the work is the clothing of godwariness that the Real puts on someone. One person is draped in the clothing of submission, and he then sometimes falls and sometimes rises; finally, at the end, he is saved. Another is given the clothing of faith.

The people of Noah cried lies to the messengers when their brother Noah said to them, “Will you not be godwary?” The purport of this verse is to explain how to invite and to explain the attribute of the inviter. Whenever someone invites and calls another to God, his road is first to command godwariness, just as God recounts from the prophets that they said, “Will you not be godwary?” Then, when they speak to them, they should speak with the utmost gentleness so that the words will get to them and be easier for them to accept. Do you not see that the Exalted Lord sent Moses and Aaron to Pharaoh and commanded them to speak gently? He said, “Speak to him with soft words. Perhaps he will remember or fear” [20:44]. He commanded MuṣṬafā in the same way: “Say: 'I admonish you in but one thing, that you stand up for God'” [34:46]. In these accounts, when the prophets spoke to their communities with gentleness saying, “Will you not be godwary?,” they did not say, “Be wary of God,” or “Be wary of His punishment,” for in that there would have been a kind of harshness, and the hearts of the people would have found it repellent. This is like when someone says to someone else, “Do such and such!” This is a peremp- tory command, empty of benevolence and gentleness. If he were to say, “Will you not do such and such?,” this is the same command, but mixed with a gentleness and benevolence that will cling to the listener's heart. Will you not be godwary? is a command to godwariness, and godwariness is the root of all excellent qualities and the basis of all obedient acts. For the lords of certainty, there are no supplies for the promised return other than godwariness: And take along supplies, but the best of supplies is godwariness [2:197]. There are all sorts of clothing. The clothing that you yourself can put on and take off is trifling. What does the work is the clothing of godwariness that the Real puts on someone. One person is draped in the clothing of submission, and he then sometimes falls and sometimes rises; finally, at the end, he is saved. Another is given the clothing of faith.

The people of Noah cried lies to the messengers when their brother Noah said to them, �Will you not be godwary?�The purport of this verse is to explain how to invite and to explain the attribute of the inviter. Whenever someone invites and calls another to God, his road is first to command godwariness, just as God recounts from the prophets that they said, �Will you not be godwary?� Then, when they speak to them, they should speak with the utmost gentleness so that the words will get to them and be easier for them to accept. Do you not see that the Exalted Lord sent Moses and Aaron to Pharaoh and commanded them to speak gently? He said, �Speak to him with soft words. Perhaps he will remember or fear� [20:44]. He commanded MuṣṬafā in the same way: �Say: 'I admonish you in but one thing, that you stand up for God'� [34:46].In these accounts, when the prophets spoke to their communities with gentleness saying, �Will you not be godwary?,� they did not say, �Be wary of God,� or �Be wary of His punishment,� for in that there would have been a kind of harshness, and the hearts of the people would have found it repellent. This is like when someone says to someone else, �Do such and such!� This is a peremp- tory command, empty of benevolence and gentleness. If he were to say, �Will you not do such and such?,� this is the same command, but mixed with a gentleness and benevolence that will cling to the listener's heart.Will you not be godwary? is a command to godwariness, and godwariness is the root of all excellent qualities and the basis of all obedient acts. For the lords of certainty, there are no supplies for the promised return other than godwariness: And take along supplies, but the best of supplies is godwariness [2:197].There are all sorts of clothing. The clothing that you yourself can put on and take off is trifling. What does the work is the clothing of godwariness that the Real puts on someone. One person is draped in the clothing of submission, and he then sometimes falls and sometimes rises; finally, at the end, he is saved. Another is given the clothing of faith.

كَذَّبت قوم نوح رسالة نبيهم، فكانوا بهذا مكذبين لجميع الرسل؛ لأن كل رسول يأمر بتصديق جميع الرسل. إذ قال لهم أخوهم نوح: ألا تخشون الله بترك عبادة غيره؟ إني لكم رسول أمين فيما أبلغكم، فاجعلوا الإيمان وقاية لكم من عذاب الله وأطيعوني فيما آمركم به من عبادته وحده. وما أطلب منكم أجرًا على تبليغ الرسالة، ما أجري إلا على رب العالمين، المتصرف في خلقه، فاحذروا عقابه، وأطيعوني بامتثال أوامره، واجتناب نواهيه.

إذ قال لهم أخوهم نوح ألا تتقون" أي ألا تخافون الله في عبادتكم غيره.

و ( إِذْ ) فى قوله - تعالى - : ( إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ ) أى : كذبوا نيهم نوحا وقت أن قال لهم ناصحا ومنذرا ( أَلاَ تَتَّقُونَ ) أى : ألا تتقون الله - تعالى - الذى خلقكم ورزقكم ، فتخلصوا له العبادة وتتركوا عبادة غيره .

لما( قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلا تَتَّقُونَ ) فتحذروا عقابه على كفركم به, وتكذيبكم رسله.

( إذ قال لهم أخوهم ) في النسب لا في الدين . ( نوح ألا تتقون )

إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ (106) و { إذ قال } ظرف ، أي كذبوه حين قال لهم { ألا تتقون } فقالوا : { أنؤمن لك } [ الشعراء : 111 ] . ويظهر أن قوله : { ألا تتقون } صدر بعد أن دعاهم من قبل وكرّر دعوتهم إذ رآهم مُصرِّين على الكفر ويدل لذلك قولهم في مجاوبته { واتَّبَعَك الأرذلون } [ الشعراء : 111 ] .وخص بالذكر في هذه السورة هذا الموقف من مواقفه لأنه أنسب بغرض السورة في تسلية الرسول صلى الله عليه وسلم بذكر مماثل حاله مع قومه .والأخ مستعمل في معنى القريب من القبيلة . وقد تقدم في قوله تعالى : { وإلى عاد أخاهم هوداً } في سورة [ الأعراف : 65 ] .وقوله : { ألا تتقون } يجوز أن يكون لفظ { أَلاَ } مركباً من حرفين همزة استفهام دخلت على ( لاَ ) النافية ، فهو استفهام عن انتفاء تقواهم مستعمل في الإنكار وهو يقتضي امتناعهم من الامتثال لدعوته .ويجوز أن يكون { أَلاَ } حرفاً واحداً هو حرف التحْضيض مثل قوله تعالى : { ألا تقاتلون قوماً نكثوا أيمانهم } [ التوبة : 13 ] وهو يقتضي تباطؤهم عن تصديقه .والمراد بالتقوى : خشية الله من عقابه إياهم على أن جعلوا معه شركاء .

كذّبوه إِذْ قَالَ لَهُمْ أَخُوهُمْ في النسب نُوحٌ وإنما ابتعث الله الرسل, من نسب من أرسل إليهم, لئلا يشمئزوا من الانقياد له, ولأنهم يعرفون حقيقته, فلا يحتاجون أن يبحثوا عنه، فقال لهم مخاطبا بألطف خطاب - كما هي طريقة الرسل, صلوات الله وسلامه عليهم - : أَلا تَتَّقُونَ الله, تعالى, فتتركون ما أنتم مقيمون عليه, من عبادة الأوثان, وتخلصون العبادة لله وحده.

إذ قال لهم أخوهم نوح أي ابن أبيهم وهي أخوة نسب لا أخوة دين . وقيل : هي أخوة المجانسة . قال الله تعالى : وما أرسلنا من رسول إلا بلسان قومه وقد مضى هذا في ( الأعراف ) . وقيل : هو من قول العرب يا أخا بني تميم . يريدون يا واحدا منهم . الزمخشري : ومنه بيت الحماسة :لا يسألون أخاهم حين يندبهم في النائبات على ما قال برهاناألا تتقون أي ألا تتقون الله في عبادة الأصنام .

Noah’s community rejected him, though his call was fully borne out by the strength of arguments. Besides, his character bore testimony to his truthfulness. The people of his community knew that Noah was a righteous and honest man. They knew that there was no vested self-interest attached to his call for the Truth. Indeed, his personal qualities were enough to prove his seriousness. And a person who is serious about God’s creatures cannot be other than serious about their Creator. Noah’s community rejected his call for the Truth, though they could offer nothing but irrelevant matters to justify this rejection. To say that the companions of a preacher are ordinary people in order to justify rejection of his call, is not a contradiction of the call but amounts rather to self-contradiction. It means that nothing can be found by way of arguments to warrant saying anything against the call of Truth. Such a stance did no credit to Noah’s community.

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ ﴿88﴾ إِلَّا مَنْ أَتَى اللَّـهَ بِقَلْبٍ سَلِيمٍ ﴿89﴾ The Day when neither wealth will be of any use (to any one) nor sons, [ 88] except to one who will come to Allah with a sound heart, [ 26:89] This verse has declared that wealth and children will not be of any help to a person on the Day of Judgment. This declaration is subjected to exception in the words, "except to one who will come to Allah with sound heart". (coming with sound heart means to come to Him with true faith). Now, this exception has been interpreted in two different ways. According to one interpretation adopted by some commentators this exception is not meant to exclude the believers from the rule. It is an exception of a special type which is known in Arabic grammar as "munqati" (This type of exception does not exclude anything from the aforementioned statement. It simply says that the thing negated in the first sentence is found in someone else.) A simple example for this expression is that a person is asked about Zaid whether he has some wealth and children, and he replies, "No, his wealth and children are nothing but his sound heart." The same expression is used in this verse. The gist of the verse, according to this interpretation would be that wealth and children will not be helpful to anyone, neither to a believer nor to a disbeliever; what will be helpful, instead of wealth and children, is one's sound heart, i.e. the true faith and righteous deeds. The second interpretation, adopted by the majority, is that it is a normal exception which means that wealth and children may be helpful to the one who will come to Allah with sound heart, i.e. with faith and righteous deeds, but these things will not be of any use to a disbeliever. Another point worth noting in this verse is that while referring to 'children' the Holy Qur'an has used the word بَنُون (Banun) which is literally restricted to the male children. Probably the reason is that it is the male children from whom an effective help is expected in adverse situations. The expectation of help from female children in some calamities is very rare even in this world. Therefore, the male children are specifically mentioned in the context of the Hereafter to indicate that even those who were expected to help in the world will not be of any use there. It may also be noted that "sound heart" literally means a healthy heart. But according to Sayyidna Ibn ` Abbas ؓ here it means that heart of a believer that testifies the Oneness of Allah and is pure from shirk. The same interpretation is reported from Mujahid, Hasan al-Basri and Said ibn al-Musayyab رحمۃ اللہ علیہم with different expressions. Said ibn al-Musayyab (رح) says that the sound heart is only that of a believer because the heart of a disbeliever is sick. The Holy Qur'an says, فِي قُلُوبِهِم مَّرَ‌ضٌ(In their heart there is a malady (2:10). Wealth, children and the family relationship can also be beneficial in the Hereafter to a believer In accordance with the commonly adopted explanation of the verse it has now become clear that the wealth of a person could be of help to him on the Dooms Day, provided he is a Muslim. It can be elaborated by saying that the one who has spent his wealth in this world in the way of Allah and in the cause of righteous deeds or has spent in an ongoing charity (Sadaqah Jariyah), will get its benefit in the Hereafter if he dies with the faith of Islam and is listed as a believer on the Day of Judgment. On the other hand if he was not a Muslim or God-forbid became an apostate before his death, then all the good deeds he had done in this world will be of no benefit to him. The same rule will apply in the case of children, that is, if a person is Muslim, he can benefit from them in the Hereafter in that his children supplicate for his forgiveness after his death. Also, if he had tried to train the children to be pious, whatever good they will do, its benefit will also be passed on to him as long as they do righteous deeds. It is also possible that his pious children obtain his pardon in the Hereafter by intercession. In a few Ahadith it is reported about such an intercession and its acceptance, especially the intercession of the young children yet to attain puberty. Likewise, the children will also benefit from their parents on the condition of faith in that if they were Muslims but their righteous deeds could not attain the level of their parents, then Allah Ta’ ala by taking into account their parents good deeds would place them also at the high position of their parents. The Holy Qur'an has elucidated it in these words أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (52:21) that is ` We will join together with Our righteous servants their progeny'. The above quoted famous explanation of this verse has made it clear that wherever it is mentioned in the Qur'an or hadith that the family connection will be of no avail in the Hereafter, the reference is to the non-believers. This principle is applicable to the extent that even if the wife and children of the messenger are not believers, they too would not benefit from his prophethood in the Hereafter, as is the case of the son of Sayyidna Nuh (علیہ السلام) the wife of Lut (علیہ السلام) and the father of Sayyidna Ibrahim (علیہ السلام) . The Qur'anic verses فَإِذَا نُفِخَ فِي الصُّورِ‌ فَلَا أَنسَابَ بَيْنَهُمْ "Thereafter, when the Sur صُور (the trumpet) is blown, there are no ties of kinship between them" (23:101) and يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ ﴿34﴾ وَأُمِّهِ وَأَبِيهِ ﴿35﴾; (upon the day when a man shall flee from his brother, his mother, his father - 80:34) and لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ "nor will a son be standing for his father in any way" (31:33) all reflect this very theme. (واللہُ اعلم)

(When their brother) their Prophet; he was not their brother in religion but only in kinship (Noah said unto them: Will ye not ward off (evil)) the worship of other than Allah?