11:42 Hud (Hud)

ثم وصف جريانها كأنا نشاهدها فقال: { وَهِيَ تَجْرِي بِهِمْ } أي: بنوح، ومن ركب معه { فِي مَوْجٍ كَالْجِبَالِ } والله حافظها وحافظ أهلها { وَنَادَى نُوحٌ ابْنَهُ } لما ركب، ليركب معه { وَكَانَ } ابنه { فِي مَعْزِلٍ } عنهم، حين ركبوا، أي: مبتعدا وأراد منه، أن يقرب ليركب، فقال له: { يَا بُنَيَّ ارْكَبْ مَعَنَا وَلَا تَكُنْ مَعَ الْكَافِرِينَ } فيصيبك ما يصيبهم.

وقوله "وهي تجري بهم في موج كالجبال" أي السفينة سائرة بهم علي وجه الماء الذي قد طبق جميع الأرض حتى طفت على رؤوس الجبال وارتفع عليها بخمسة عشر ذراعا وقيل بثمانين ميلا وهذه السفينة جارية على وجه الماء سائرة بإذن الله وتحت كنفه وعنايته وحراسته وامتنانه كما قال تعالى "إنا لما طغى الماء حملناكم في الجارية لنجعلها لكم تذكرة وتعيها أذن واعية" وقال تعالى "وحملناه على ذات ألواح ودسر تجري بأعيننا جزاء لمن كان كفر ولقد تركناها آية فهل من مدكر" وقوله "ونادى نوح ابنه" الآية هذا هو الابن الرابع واسمه يام وكان كافرا دعاه أبوه عند ركوب السفينة أن يؤمن ويركب معهم ولا يغرق مثل ما يغرق الكافرون.

The beginning of the Flood and Nuh loads Every Creature in Pairs upon the Ship

This was the promise of Allah to Nuh , when the command of Allah came, the rain was continuous and there was a severe storm which did not slacken or subside, as Allah said,

فَفَتَحْنَآ أَبْوَبَ السَّمَآءِ بِمَاءٍ مُّنْهَمِرٍ - وَفَجَّرْنَا الاٌّرْضَ عُيُوناً فَالْتَقَى المَآءُ عَلَى أَمْرٍ قَدْ قُدِرَ - وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَحٍ وَدُسُرٍ - تَجْرِى بِأَعْيُنِنَا جَزَآءً لِّمَن كَانَ كُفِرَ

(So We opened the gates of the heaven with water pouring forth. And We caused springs to gush forth from the earth. So the waters (of the heaven and the earth) met for a matter predestined. And We carried him on a (ship) made of planks and nails. Floating under Our Eyes: a reward for him who had been rejected!)54:11-14 In reference to Allah's statement,

وَفَارَ التَّنُّورُ

(and the oven gushed forth.) It is related from Ibn `Abbas that he said, "At-Tannur is the face of the earth." This verse means that the face of the earth became gushing water springs. This continued until the water gushed forth from the Tananir, which are places of fire. Therefore, water even gushed from the places where fire normally would be. This is the opinion of the majority of the Salaf (predecessors) and the scholars of the Khalaf (later generations). At this point, Allah commanded Nuh to select one pair from every kind of creature possessing a soul, and load them on the ship. Some said that this included other creatures as well, such as pairs of plants, male and female. It has also been said that the first of the birds to enter the ship was the parrot, and the last of the animals to enter was the donkey. Concerning Allah's statement,

وَأَهْلَكَ إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ

(and your family -- except him against whom the Word has already gone forth) This means, "Load your family upon the ship." This is referring to the members of his household and his relatives, except him against whom the Word has already gone forth, for they did not believe in Allah. Among them was the son of Nuh, Yam, who went in hermitage. Among them was the wife of Nuh who was a disbeliever in Allah and His Messenger. Concerning Allah's statement,

وَمَنْ ءَامَنَ

(and those who believe.) from your people.

وَمَآ ءَامَنَ مَعَهُ إِلاَّ قَلِيلٌ

(And none believed with him, except a few.) This means that only a very small number believed, even after the long period of time that he (Nuh) was among them -- nine hundred and fifty years. It is reported from Ibn `Abbas that he said, "They were eighty people including their women."

And it sailed with them amid waves like mountains in terms of their height and size and Noah called out to his son Canaan who was standing away from the ship ‘O my son embark with us and do not be with the disbelievers!’

As stated in the second (42) and third (43) verse, when the whole family of Sayyidna Nuh (علیہ السلام) had boarded the ark, a son whose name has been reported as Kin` an (Canaan) was left out. Out of his paternal compassion, Sayyidna Nuh (علیہ السلام) called out to him asking him to come on board and warning him that he should not stay in the company of disbelievers otherwise he would be drowned with them. This young man was already in league with those disbelieving enemies, in fact, was himself a disbeliever. But, in all likelihood, Sayyidna Nuh (علیہ السلام) did not know that he was a disbeliever. And even if he did know that, the good counsel he gave to his son to board the boat and leave the company of the disbelievers was in the spirit of asking him to repent from disbelief and enter the fold of faith. But, the unfortunate son still took the flood to be something that will pass away and told him not to worry about him for he would be safe from the flood by climbing a mountain. Sayyidna Nuh warned him again that nothing was going to save anyone, not even a mountain, from the punishment of Allah on that day and that there was no way one could remain safe from it unless Allah Himself were to show mercy to him. This father-son di-alogue was on from a distance when rose a wave of the flood and took him down and away. Historical reports say that the level of the Flood was fifteen yards above the highest mountain peak and according to some other reports, it was forty yards high.

In the fourth verse (44), the recession of the flood and the return of things to normal conditions has been described in a particular manner. Addressing the earth, Allah Ta` ala commanded: يَا أَرْ‌ضُ ابْلَعِي مَاءَكِ (0 earth, suck in your water). The sense was that the amount of water which had bulged out from the earth was to be taken back in by the earth. The sky was commanded to stop raining. The water from rains that had already accumulated on the earth, nature channeled it into rivers and streams for human beings to benefit by it. (Tafsir Qurtubi, Mazhari)

In this verse, Allah Ta` ala has given His commands by addressing the heaven and the earth, although these are no sensate entities, at least outwardly. Therefore, some commentators have taken it in a figurative sense. But, the fact of the matter is that, in terms of our perception, things in the world which appear non-conscious, insensate, and lifeless are, in all reality, live and conscious. Yes, their consciousness and perception are not of a level as given to humankind and others, therefore, by declaring them to be inanimate, they were not obligated with the percepts and injunctions of the Shari'ah. Many verses of the Holy Qur'an confirm it, such as: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (and there is no such thing which does not glorify Him with praises - 17:44). And it is obvious that the glorification of Allah Ta` ala depends on knowing Him, and knowing, on reason and consciousness. This tells us that everything has reason and consciousness according to its respective capacity. From it, it recognizes its creator and whatever it has been as-signed to do by Him. Everything knows it fully well and keeps doing it staunchly as due. The verse of the Qur'an: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (gave each thing its form then guided [ it ] - Taba, 20:50) means exactly this. Therefore, in this verse, if the address to the heaven and the earth is taken in the real sense, it does not matter. Sage Rumi said:

خاک و باد و آب و آتش بندہ اند بامن و تو مردہ باحق زندہ اند

Dust, air, water and fire are all 'servants'

For you and me, dead, but with Him, live.