Surah 11. Hud

[yet] it is they who, in the life to come, shall have nothing but the fire - for in vain shall be all that they wrought in this [world], and worthless all that they ever did!²⁷

  - Mohammad Asad

I.e., although their good deeds will be taken fully into account on Judgment Day, they will be outweighed by their refusal to believe in resurrection and the life to come.

They are the ones who will have nothing in the hereafter except Hellfire. There they shall come to know that their deeds were fruitless and their actions were worthless.

  - Muhammad Farooq-i-Azam Malik

It is they who will have nothing in the Hereafter except the Fire. Their efforts in this life will be fruitless and their deeds will be useless.

  - Mustafa Khattab

Those are they for whom is naught in the Hereafter save the Fire. (All) that they contrive here is vain and (all) that they are wont to do is fruitless.

  - Marmaduke Pickthall

They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein and of no effect are the deeds that they do!

  - Abdullah Yusuf Ali

Can, then, [he who cares for no more than the life of this world be compared with²⁸] one who takes his stand on a clear evidence from his Sustainer, conveyed through [this] testimony from Him,²⁹ as was the revelation vouchsafed to Moses aforetime - [a divine writ ordained by Him] to be a guidance and grace [unto man]? They [who understand this message - it is they alone who truly] believe in it;³⁰ whereas for any of those who, leagued together [in common hostility],³¹ deny its truth - the fire shall be their appointed state [in the life to come]. And so,³² be not in doubt about this [revelation]: behold, it is the truth from thy Sustainer, even though³³ most people will not believe in it.

  - Mohammad Asad

This interpolation is based on the interpretation given by Baghawi, Zamakhshari and Razi.

Lit., "which a witness from Him recites", or "announces". According to Zamakhshari, Razi and other classical commentators, this phrase refers to the Qur'an; hence my rendering of shahid as "testimony". If, as some commentators believe, this term refers to the Prophet or, alternatively, to the Angel Gabriel who transmitted the revelation to him, shahid should be translated as "witness". Whichever interpretation one adopts, the meaning remains the same, for - as Ibn Kathir points out in his commentary on this verse - "the Qur'an was revealed through Gabriel to Muhammad, and was conveyed by the latter to the world".

Sc., "and shall, therefore, attain to happiness in the hereafter". The ijaz (elliptic mode of expression) employed in this passage is comparable in its subtlety to that in 10:103 .

I.e., in hostile, a-priori opposition to the message of the Qur'an, without really understanding its purport. The "historical" identification, by some of the commentators, of the ahzab with the pagan Arabs who leagued together in their hostility to the Prophet is definitely too narrow in this context.

Razi suggests that the conjunction fa ("And so") preceding this sentence (which is obviously addressed to man in general) connects with verses {12-14} above: a suggestion which is most convincing in view of the sequence.

Lit., "but" or "nevertheless".

Can they be like those who have clear revelations from their Rabb and to whom a witness from Himself recites it, and they have the Book of Musa before them - a guidance and a blessing? Can such people deny the revelation of Al- Qur'an? No of course not, rather such people will believe in this, but those factions who do not believe shall have their promised place in the Hellfire. So, O Prophet, do not be in any doubt about it; it is the Truth from your Rabb, even though most people do not believe so.

  - Muhammad Farooq-i-Azam Malik

'Can these people be compared to' those 'believers' who stand on clear proof from their Lord, backed by 'the Quran as' a witness from Him, and preceded by the Book of Moses 'which was revealed' as a guide and mercy? It is those 'believers' who have faith in it. But whoever from the 'disbelieving' groups rejects it, the Fire will be their destiny. So do not be in doubt of it. It is certainly the truth from your Lord, but most people do not believe.

  - Mustafa Khattab

Is he (to be counted equal with them) who relieth on a clear proof from his Lord, and a witness from Him reciteth it, and before it was the Book of Moses, an example and a mercy? Such believe therein, and Whoso disbelieveth therein of the clans, the Fire is his appointed place. So be not thou in doubt concerning it. Lo! it is the Truth from thy Lord; but most of mankind believe not.

  - Marmaduke Pickthall

Can they be (like) those who accept a Clear (Sign) from their Lord and whom a witness from Himself doth teach as did the Book of Moses before it a guide and a mercy? They believe therein; but those of the Sects that reject it the Fire will be their promised meeting place. Be not then in doubt thereon: for it is the Truth from thy Lord: yet many among men do not believe! ^{1512 1513}

  - Abdullah Yusuf Ali

"A witness from Himself': i.e., the Book which was given to Al-Mustafa, the Holy Qur-an, which is compared to the original Revelation given to Moses. We make no difference between one true and genuine Message and another, nor between one apostle and another,-for they all come from the One True God.

"Guide": the Arabic word here is Imam, a leader, a guide, one that directs to the true Path. Such a direction is an instance of the Mercy and Goodness of Allah to man. The Qur-an and the Prophet Muhammad are also called, each, a Guide and a Mercy, and so are these epithets applicable to previous Books and Prophets.

And who could be more wicked than they who attribute their own lying inventions to God?³⁴ [On the Day of Judgment, such as] these shall be arraigned before their Sustainer, and those who are called upon to bear witness [against them]³⁵ shall say, "It is they who uttered lies about their Sustainer!"³⁶ Oh, verily, God's rejection is the due of all evildoers³⁷

  - Mohammad Asad

This is a refutation of the contention of the unbelievers that the Qur'an was composed by Muhammad himself (cf. verse {13} above as well as 10:17 ) and thereupon blasphemously attributed to God.

Lit., "the witnesses". Most of the earliest authorities take this to mean the recording angels, while others (e.g., Ibn'Abbas, as quoted by Baghawi) relate it to the prophets, who, on the Day of Judgment, will be called upon to testify for or against the people to whom they were sent. The latter interpretation is supported by Ad-Dahhak (quoted by Tabari and Baghawi) on the basis of 16:84 , where witnesses "out of every community" are mentioned - an expression which can obviously refer only to human beings.

Or: "against their Sustainer".

The term la'nah - which is usually, but inexactly, translated as "curse" - is in its primary meaning synonymous with ib'ad ("alienation", "estrangement" or "banishment") in the moral sense, hence it denotes "rejection from all that is good" (Lisan al-'Arab) and, with reference to God, the sinner's "exclusion from His grace" (Manar II, 50).

Who can be more wrong than the one who forges a lie against Allah? Such people will be brought before their Rabb, and the witnesses will say: "These are the ones who lied against their Rabb." Beware! The Curse of Allah is on those wrongdoers

  - Muhammad Farooq-i-Azam Malik

Who does more wrong than those who fabricate lies against Allah? They will be brought before their Lord, and the witnesses¹ will say, 'These are the ones who lied against their Lord.' Surely Allah's condemnation is upon the wrongdoers,

  - Mustafa Khattab

 i.e., the angels and the prophets.

Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,

  - Marmaduke Pickthall

Who doth more wrong than those who invent a lie against Allah? They will be turned back to the presence of their Lord and the witnesses will say "These are the ones who lied against their Lord! Behold! the Curse of Allah is on those who do wrong!

  - Abdullah Yusuf Ali

who turn others away from the path of God and try to make it appear crooked - since it is they, they who refuse to acknowledge the truth of the life to come!³⁸

  - Mohammad Asad

Cf. {7:44-45}, with which the above passage is almost identical, with only one difference: whereas in 7:45 the pronoun "they" occurs only once (and the phrase is, consequently, rendered as "and who refuse...", etc.), in the present verse this pronoun is repeated, to express both stress and causality ("since it is they, they who refuse...", etc.) - thus implying that their refusal to believe in a life after death is the ultimate cause of their wrongdoing. In other words, belief in resurrection, God's judgment and life in the hereafter is here postulated as the only valid and lasting source of human morality.

who hinder others from the path of Allah and seek to make it crooked, and who deny the hereafter.

  - Muhammad Farooq-i-Azam Malik

who hinder 'others' from Allah's Path, striving to make it 'appear' crooked, and disbelieve in the Hereafter.

  - Mustafa Khattab

Who debar (men) from the way of Allah and would have it crooked, and who are disbelievers in the Hereafter.

  - Marmaduke Pickthall

"Those who would hinder (men) from the path of Allah and would seek in it something crooked: these were they who denied the Hereafter! ¹⁵¹⁴

  - Abdullah Yusuf Ali

Cf. vii. 45.

Never can they elude [their final reckoning, even if they remain unscathed] on earth:³⁹ never will they find anyone who could protect them from God. [In the life to come] double suffering will be imposed on them⁴⁰ for having lost the ability to hear [the truth] and having failed to see [it].⁴¹

  - Mohammad Asad

The above interpolation is, I believe, necessary in view of the highly elliptic character of this phrase. According to Tabari, Zamakhshari and Ibn Kathir. the meaning is that whereas God's punishment may befall the sinners referred to during their life on earth, it will certainly befall them in the hereafter. Cf. also 3:185 - "only on the Day of Resurrection will you be requited in full for whatever you have done."

For an explanation of the "double suffering, see surah {7}, note [29].

Lit., "they were unable to hear and they did not see": cf. 2:7 and the corresponding note [7], as well as 7:179 .

These people cannot frustrate His plan in the land and there is none to protect them besides Allah. Their punishment shall be doubled, for they could neither hear others who speak the Truth nor see the Truth for themselves.

  - Muhammad Farooq-i-Azam Malik

They will never frustrate Allah on earth, and they will have no protector besides Allah. Their punishment will be multiplied, for they failed to hear or see 'the truth'.

  - Mustafa Khattab

Such will not escape in the earth, nor have they any protecting friends beside Allah. For them the torment will be double. They could not bear to hear, and they used not to see.

  - Marmaduke Pickthall

They will in nowise frustrate (His design) on earth nor have they protectors besides Allah! Their Penalty will be doubled! They lost the power to hear and they did not see! ¹⁵¹⁵

  - Abdullah Yusuf Ali

Cf. vii. 38. In this context, it is implied that they committed a two-fold wrong: (1) in inventing falsehoods against Allah, which deadened their own soul, and (2) in leading others astray or hindering them from Allah's path. Thus they lost the faculty of hearing, which they might have used to hear the Word of Allah, and they blinded the faculty of sight by shutting out Allah's light.

It is they who have squandered their own selves - for [on the Day of Resurrection] all their false imagery⁴² will have forsaken them:

  - Mohammad Asad

Lit., "all that they were wont to invent": a phrase which implies not merely false imaginings regarding the existence of any real "power" apart from God (i.e., the existence of supposedly divine or semi-divine beings) but also deceptive ideas and "glittering half-truths meant to delude the mind" (see 6:112 and the corresponding note) - such as "luck", wealth, personal power, nationalism, deterministic materialism, etc. - all of which cause men to lose sight of spiritual values and thus to "squander their own selves".

They are the ones who have lost their own souls, and the fancies they invented have left them in the lurch.

  - Muhammad Farooq-i-Azam Malik

It is they who have ruined themselves, and whatever 'gods' they fabricated will fail them.

  - Mustafa Khattab

Such are they who have lost their souls, and that which they used to invent hath failed them.

  - Marmaduke Pickthall

They are the ones who have lost their own souls: and the (fancies) they invented have left them in the lurch!

  - Abdullah Yusuf Ali

truly it is they, they who in the life to come shall be the losers!

  - Mohammad Asad

No doubt they will be the greatest losers in the Hereafter.

  - Muhammad Farooq-i-Azam Malik

Without a doubt, they will be the worst losers in the Hereafter.

  - Mustafa Khattab

Assuredly in the Hereafter they will be the greatest losers.

  - Marmaduke Pickthall

Without a doubt these are the very ones who will lose most in the Hereafter!

  - Abdullah Yusuf Ali

Behold, [only] those who attain to faith and do righteous deeds and humble themselves before their Sustainer - [only] they are destined for paradise, and there shall they abide.

  - Mohammad Asad

As for those who believe and do good deeds and humble themselves before their Rabb, they will be residents of paradise to live therein forever.

  - Muhammad Farooq-i-Azam Malik

Surely those who believe, do good, and humble themselves before their Lord will be the residents of Paradise. They will be there forever.

  - Mustafa Khattab

Lo! those who believe and do good works and humble themselves before their Lord: such are rightful owners of the Garden; they will abide therein.

  - Marmaduke Pickthall

But those who believe and work righteousness and humble themselves before their Lord they will be Companions of the Garden to dwell therein for aye! ¹⁵¹⁶

  - Abdullah Yusuf Ali

Note that the humility is to be "before their Lord," i.e., in Allah's sight. There is no virtue, quite the contrary, in rubbing our noses to the ground before men. We are not to be arrogant even before men because we are humble as in Allah's sight. Nor does true humility lose self-confidence; for that self-confidence arises from confidence in the support and help of Allah.

These two kinds of man⁴³ may be likened to the blind and deaf and the seeing and hearing. Can these two be deemed alike in [their] nature?⁴⁴ Will you not, then, keep this in mind?

  - Mohammad Asad

Lit., "two groups" - i.e., the believers and those who reject the divine writ.

For my rendering, in this context, of mathal (lit., "likeness") as "nature", see the first part of note [47] on 3:59 .

The example of these two kinds of people is like two men, one of whom is blind and deaf, and the other who can see and hear. Are they equal when compared? Will you not then learn a lesson from this example?

  - Muhammad Farooq-i-Azam Malik

The example of these two parties is that of the blind and the deaf, compared to the seeing and the hearing. Can the two be equal? Will you not then be mindful?

  - Mustafa Khattab

The similitude of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal in similitude? Will ye not then be admonished?

  - Marmaduke Pickthall

These two kinds (of men) may be compared to the blind and deaf and those who can see and hear well. Are they equal when compared? Will ye not then take heed?

  - Abdullah Yusuf Ali

AND INDEED, [it was with the same message that] We sent forth Noah unto his people:⁴⁵ "Behold, I come unto you with the plain warning

  - Mohammad Asad

The conjunction "and" at the beginning of this sentence apparently connects with the opening verses of this surah, and stresses the fact that the fundamental message of the Qur'an is the same as that conveyed to man by the earlier prophets (Manar XII, 59 f.); hence my interpolation. See also surah {7}, note [45].

We sent Nuh to his people. Nuh said: "I have come to warn you plainly,

  - Muhammad Farooq-i-Azam Malik

Surely We sent Noah to his people. 'He said,' 'Indeed, I am sent to you with a clear warning

  - Mustafa Khattab

And We sent Noah unto his folk (and he said): I am a plain warner unto you.

  - Marmaduke Pickthall

We sent Noah to his people (with a mission): "I have come to you with a Clear Warning:

  - Abdullah Yusuf Ali

that you may worship none but God - for, verily, I fear lest suffering befall you on a grievous Day!"⁴⁶

  - Mohammad Asad

As in 7:59 , this may refer either to the imminent deluge or the Day of Judgment.

not to worship anyone except Allah; otherwise I am afraid for you the punishment of a painful Day."

  - Muhammad Farooq-i-Azam Malik

that you should worship none but Allah. I truly fear for you the torment of a painful Day.'

  - Mustafa Khattab

That ye serve none, save Allah. Lo! I fear for you the retribution of a painful Day.

  - Marmaduke Pickthall

"That ye serve none but Allah: verily I do fear for you the Penalty of a Grievous Day." ¹⁵¹⁷

  - Abdullah Yusuf Ali

Noah's mission was to a wicked world, plunged in sin. The mission had a double character, as in the mission of all Prophets of Allah: it had to warn men against evil and call them to repentance, and it had to give them the glad tidings of Allah's Grace in case they turned back to Allah: it was a Guidance and Mercy.

But the great ones among his people, who refused to acknowledge the truth, answered: "We do not see in thee anything but a mortal man like ourselves; and we do not see that any follow thee save those who are quite obviously the most abject among us;⁴⁷ and we do not see that you could be in any way superior to us:⁴⁸ on the contrary, we think that you are liars!"

  - Mohammad Asad

As is evidenced by the histories of all the prophets - and particularly that of Jesus and, after him, of Muhammad - most of their early followers belonged to the lowest classes of society - the slaves, the poor and the oppressed - to whom the divine message gave the promise of an equitable social order on earth and the hope of happiness in the hereafter: and it is precisely this revolutionary character of every prophet's mission that has always made it so distasteful to the upholders of the established order and the privileged classes of the society concerned.

Lit., "We do not see in you any superiority [or "merit"] over us."

In answer to this, the chiefs of the unbelievers among his people said: "We see you as no more than merely a human being like ourselves: and we see that no one has followed you except the meanest among us, whose judgement abilities are immature, and we find nothing in you which gives you superiority over us: in fact we think that you are a liar."

  - Muhammad Farooq-i-Azam Malik

The disbelieving chiefs of his people said, 'We see you only as a human being like ourselves, and we see that no one follows you except the lowliest among us, who do so 'hastily' without thinking.¹ We do not see anything that makes 'all of' you any better than us. In fact, we think you are liars.'

  - Mustafa Khattab

 Typically, the poor and the helpless are the first to believe in prophets, taking them as saviours, whereas the rich and powerful are hesitant to believe, perceiving the new faith as a threat to their influence.

The chieftains of his folk, who disbelieved, said: We see thee but a mortal like us, and we see not that any follow thee save the most abject among us, without reflection. We behold in you no merit above us--nay, we deem you liars.

  - Marmaduke Pickthall

But the Chiefs of the Unbelievers among his people said: "We see (in) thee nothing but a man like ourselves: nor do we see that any follow thee but the meanest among us in judgment immature: nor do we see in you (all) any merit above us: in fact we think ye are liars! ¹⁵¹⁸

  - Abdullah Yusuf Ali

The Unbelievers were impelled by three powerful human motives of evil to resist Grace: (1) jealousy of other men; they said, "Why, you are no better than ourselves," half perceiving the Prophet's superiority, and half ignoring it; (2), contempt of the weak and lowly, who are often better intellectually, morally, and spiritually; they said, "We cannot believe or do what these fellows, our inferiors in social rank, believe or do!"; (3) arrogance and self-sufficiency, which is a vice cognate to (2), looked at from a different angle; they said, "We are really better than the lot of you!" Now the claim made on behalf of Allah's Message attacked all these three attitudes. And all they could say against it was to abuse it impatiently, and call it a lie.

Said [Noah]: "O my people! What do you think? If [it be true that] I am taking my stand on a clear evidence from my Sustainer, who has vouchsafed unto me grace from Himself - [a revelation] to which you have remained blind -: [if this be true,] can we force it on you even though it be hateful to you?⁴⁹

  - Mohammad Asad

A reference to the cardinal Qur'anic doctrine that "there shall be no coercion in matters of faith" ( 2:256 ), as well as to the oft-repeated statement that a prophet is no more than "a warner and a bearer of glad tidings", implying that his duty consists only in delivering the message entrusted to him. The plural "we" in this sentence relates to Noah and his followers.

He said: "O my people, look! If I am given clear proof from my Rabb, and He has bestowed on me His grace, although it be hidden from you, can we compel you to accept it against your will?

  - Muhammad Farooq-i-Azam Malik

He said, 'O my people! Consider if I stand on a clear proof from my Lord and He has blessed me with a mercy from Himself,¹ which you fail to see. Should we 'then' force it on you against your will?

  - Mustafa Khattab

 Mercy here means prophethood.

He said: O my people! Bethink you, if I rely on a clear proof from my Lord and there hath come unto me a mercy from His presence, and it hath been made obscure to you, can we compel you to accept it when ye are averse thereto?

  - Marmaduke Pickthall

He said: "O my people! see ye if (it be that) I have a Clear Sign from my Lord and that He hath sent Mercy unto me from His own Presence but that the Mercy hath been obscured from your sight? Shall we compel you to accept it when ye are averse to it? ¹⁵¹⁹

  - Abdullah Yusuf Ali

Noah's answer (like that of the Prophet of Allah who spoke in later ages in Makkah and Madinah) is a pattern of humility, gentleness, firmness, persuasiveness, truth, and love for his own people. First, he meekly (not exultingly) informs them that he has got a Message from Allah. Secondly, he tells them that it is a Message of Mercy even in its warning, though in their arrogance the Mercy may be hidden from them. Thirdly, he tells them plainly that there can be no compulsion in Religion: but will they not accept with goodwill what is for their own benefit? He pleads with them as one of their own.

"And, O my people, no benefit do I ask of you for this [message]: my reward rests with none but God. And I shall not repulse [any of] those who have attained to faith.⁵⁰ Verily, they [know that they] are destined to meet their Sustainer, whereas in you I see people without any awareness [of right and wrong]!

  - Mohammad Asad

This is an allusion to the contemptuous statement of the unbelievers (in verse {27} above) that the followers of Noah were to be found only among the lowest classes of their society - thus indirectly implying that they might perhaps lend ear to Noah if he would but rid himself of those people (cf. 26:111 ). The Prophet Muhammad had, during the early years of his mission, a similar experience with the leaders of the pagan Quraysh; several Traditions to this effect are quoted by Ibn Kathir in his commentary on 6:52 .

O my people! I do not ask you any wealth for this work, for none but Allah can reward me. I am not going to drive away those who believe; for they will surely meet their Rabb. But I can see that you are acting out of ignorance.

  - Muhammad Farooq-i-Azam Malik

O my people! I do not ask you for a payment for this 'message'. My reward is only from Allah. And I will never dismiss the believers, for they will surely meet their Lord. But I can see that you are a people acting ignorantly.

  - Mustafa Khattab

And O my people! I ask of you no wealth therefor. My reward is the concern only of Allah, and I am not going to thrust away those who believe Lo! they have to meet their Lord but I see you a folk that are ignorant.

  - Marmaduke Pickthall

"And O my People! I ask you for no wealth in return: my reward is from none but Allah: but I will not drive away (in contempt) those who believe: for verily they are to meet their Lord and ye I see are the ignorant ones! ¹⁵²⁰

  - Abdullah Yusuf Ali

The fourth point in Noah's address meets their accusation that he was a liar, implying that he was serving some selfish end of his own: on the contrary, he says, he seeks no reward from them but will bear any insults they heap on him, for he looks to Allah rather than men. But, fifthly if they insult the poor and needy who come to him in Faith, and think that he would send them away in order to attract the great ones of the land, he tells them plainly that they are mistaken. In fact, (sixthly), he has no hesitation in telling the blunt truth that they are the ignorant ones, and not the poor who came to seek Allah's Truth!

And, O my people, who would shield me from God were I to repulse them? Will you not, then, keep this in mind?

  - Mohammad Asad

And O my people! Who will save me from Allah, if I drive them away? Don't you understand this simple thing?

  - Muhammad Farooq-i-Azam Malik

O my people! Who would protect me from Allah if I were to dismiss them? Will you not then be mindful?

  - Mustafa Khattab

And, O my people! who would deliver me from Allah if I thrust them away? Will ye not then reflect?

  - Marmaduke Pickthall

"And O my People! who would help me against Allah if I drove them away? Will ye not then take heed? ¹⁵²¹

  - Abdullah Yusuf Ali

But (seventhly) again he pleads, with as much earnestness as ever, that he is one of themselves, and just doing his truest duty. Would they have him do less? Indeed, would they not themselves see the Truth and come into the goodly company of Believers?

"And I do not say unto you, 'God's treasures are with me'; nor [do I say], 'I know the reality which is beyond the reach of human perception'; nor do I say, 'Behold, I am an angel';⁵¹ nor do I say of those whom your eyes hold in contempt,⁵² 'Never will God grant them any good' - for God is fully aware of what is in their hearts.⁵³ [Were I to speak thus,] verily, I would indeed be among the evildoers."

  - Mohammad Asad

See 6:50 and 7:188 .

I.e., the poor and "abject" followers of Noah spoken of in verse {27} (see also note [47] above).

Lit., "all that is within themselves".

I do not say that I possess the Treasures of Allah, nor do I say that I have knowledge of the unseen, nor do I claim to be an angel; nor do I say of those who are mean in your eyes, that Allah will not grant them any good - Allah knows best what is in their hearts - for if I utter any thing like this, then I will indeed become a wrongdoer."

  - Muhammad Farooq-i-Azam Malik

I do not say to you that I possess Allah's treasuries or know the unseen, nor do I claim to be an angel, nor do I say that Allah will never grant goodness to those you look down upon. Allah knows best what is 'hidden' within them. 'If I did,' then I would truly be one of the wrongdoers.'

  - Mustafa Khattab

I say not unto you: "I have the treasures of Allah" nor "I have knowledge of the Unseen," nor say I: "Lo! I am an angel!" Nor say I unto those whom your eyes scorn that Allah will not give them good--Allah knoweth best what is their hearts--Lo! then indeed I should be of the wrong-doers.

  - Marmaduke Pickthall

"I tell you not that with me are the Treasures of Allah nor do I know what is hidden nor claim I to be an angel. Nor yet do I say of those whom your eyes do despise that Allah will not grant them (all) that is good: Allah knoweth best what is in their souls: I should if I did indeed be a wrongdoer." ^{1522 1523 1524}

  - Abdullah Yusuf Ali

The eighth point that Noah urges is that he is not a mere vulgar soothsayer pretending to reveal secrets not worth knowing, nor an angel living in another world, with no ties to them. He is their real well-wisher, delivering a true Message from Allah.

Cf. vi. 50 and n. 867.

But Noah will not close his argument without defending the men of Faith, whom the Chiefs despise because they are lacking in worldly goods. He tells them plainly that Allah perhaps sees in them something in which they, the arrogant Chiefs, are lacking. Their spiritual faculties can only be appreciated truly by Him to Whom all the secrets of the spirit are open. But he, Noah, must declare boldly his own Faith, and this is the ninth point in his argument.

[But the great ones] said: "O Noah! Thou hast contended with us in argument, and hast [needlessly] prolonged our controversy:⁵⁴ bring upon us, therefore, that with which thou dost threaten us,⁵⁵ if thou art a man of truth!"

  - Mohammad Asad

Sc., "without convincing us" (as is brought out fully in {71:5-6}). The mounting annoyance with Noah on the part of his unbelieving compatriots has already been alluded to in his saying, "If my presence [among you] and my announcement of God's messages are repugnant to you...", etc. (see 10:71 ).

See the end of verse {26} above.

They said: "O Nuh! You have argued with us and argued too much, now bring upon us the scourge with which you threaten us, if what you say is true."

  - Muhammad Farooq-i-Azam Malik

They protested, 'O Noah! You have argued with us far too much, so bring upon us what you threaten us with, if what you say is true.'

  - Mustafa Khattab

They said: O Noah! Thou hast disputed with us and multiplied disputation with us; now bring upon Us that wherewith thou threatenest us, if thou art of the truthful.

  - Marmaduke Pickthall

They said: "O Noah! thou hast disputed with us and (much) hast thou prolonged the dispute with us: now bring upon us what thou threatenest us with if thou speakest the truth!" ¹⁵²⁵

  - Abdullah Yusuf Ali

To Noah's address the worldly Chiefs give a characteristic reply. In its aggressive spirit it is the very antithesis of the gentle remonstrances of Noah. Because he had gently and patiently argued with them, they impatiently accuse him of "disputing with them" and "prolonging the dispute". They are unable to deal with his points. So they arrogantly throw out their challenge, which is a compound of hectoring insolence, unreasoning scepticism, and biting irony. "You foretell disaster to us if we don't mend our ways! Let us see you bring it on! Now, if you please! Or shall we have to call you a liar?"

He answered: "Only God can bring it upon you, if He so wills, and you shall not elude it:

  - Mohammad Asad

He replied: " Allah will surely bring it on you if He pleases and then you will not be able to escape from it!

  - Muhammad Farooq-i-Azam Malik

He responded, 'It is Allah Who can bring it upon you if He wills, and then you will have no escape!

  - Mustafa Khattab

He said: Only Allah will bring it upon you if He will, and ye can by no means escape.

  - Marmaduke Pickthall

He said: "Truly Allah will bring it on you if He wills and then ye will not be able to frustrate it! ¹⁵²⁶

  - Abdullah Yusuf Ali

To the blasphemous challenge addressed to Noah his only answer could be: "I never claimed that I could punish you. All punishment is in the hands of Allah, and He knows best when His punishment will descend. But this I can tell you! His punishment is sure if you do not repent, and when it comes, you will not be able to ward it off!"

for, my advice will not benefit you - much as I desire to give you good advice - if it be God's will that you shall remain lost in grievous error.⁵⁶ He is your Sustainer, and unto Him you must return."

  - Mohammad Asad

According to some commentators, the expression an yughwiyakum - which literally means "that He shall cause you to err" - is to be understood as "that He shall punish you for your sins" (Al-Hasan al-Basri, as quoted by Razi), or "that He shall destroy you" (Tabari), or "that He shall deprive you of all good" (Al-Jubba'i, as quoted by Razi); this last interpretation is similar to the one adopted in my rendering of aghwaytani ("Thou hast thwarted me") in 7:16 and explained in the corresponding note [11]. However, in the present context I prefer the rendering "if it be God's will that you shall remain lost in grievous error", in as much as it is in conformity with the Qur'anic doctrine of "God's way" with regard to those who persistently refuse to acknowledge the truth (see surah {2}, note [7]). This interpretation is, moreover, supported by Zamakhshari in his commentary on the above verse: "When God, knowing the persistence [in sinning] on the part of one who denies the truth (al-kafir), leaves him in this condition and does not compel him [to repent], this [act of God] is described [in the Qur'an] as 'causing [one] to err' (ighwa') and 'causing [one] to go astray' (idlal); similarly, when He, knowing that a person will repent, protects him and is kind to him, this [act of God] is described as 'showing the right direction' (irshad) or '[offering] guidance' (hidayah)." (See also surah {14}, note [4].)

My counsel will not profit you, much as I desire to give you good counsel, if Allah wants to leave you astray; He is your Rabb, and to Him you shall return."

  - Muhammad Farooq-i-Azam Malik

My advice will not benefit you- no matter how hard I try- if Allah wills 'for' you to stray. He is your Lord, and to Him you will 'all' be returned.'

  - Mustafa Khattab

My counsel will not profit you if I were minded to advise you, if Allah's will is to keep you astray. He is your lord and unto Him ye will be brought hack.

  - Marmaduke Pickthall

"Of no profit will be my counsel to you much as I desire to give you (good) counsel if it be that Allah willeth to leave you astray: He is your Lord! and to Him will ye return!" ¹⁵²⁷

  - Abdullah Yusuf Ali

But Noah's heart bleeds for his people. They are preparing their own undoing! All his efforts are to be vain! Obstinate as they are, Allah's grace must be withdrawn, and then who can help them, and what use is any counsel? But again he will try to remind them of their Lord, and turn their face to Him. For their ultimate return to His judgment-seat is certain, to answer for their conduct.

DO SOME, perchance, assert, "[Muhammad] has invented this [story]"?⁵⁷ Say [O Prophet]: "If I have invented it, upon me be this sin; but far be it from me to commit the sin of which you are guilty."⁵⁸

  - Mohammad Asad

Some of the classical commentators assume that this verse forms part of the story of Noah and his people. This, however, is improbable in view of the sudden change from the past tense employed in the preceding and subsequent verses ("he said", "they said") to the present tense ("do they say"). The only plausible explanation is that given by Tabari and Ibn Kathir (and mentioned also by Baghawi on the authority of Muqatil): namely, that the whole of verse {35} is a parenthetic passage addressed to the Prophet Muhammad, relating in the first instance to the story of Noah as narrated in the Qur'an and, by implication, to the Qur'an as such - in other words, a reiteration of the argument mentioned in verse {13} of this surah and in other places as well. This eminently convincing interpretation has also been adopted by Rashid Rida' (Manar XII, 71).

Or: "I have nothing to do with the sin of which you are guilty" - i.e., the sin of giving the lie to God's messages (cf. 10:41 ) or of inventing lies about God.

Do the unbelievers say "He (Muhammad) himself has forged all this?" Say to them: "If I have indeed forged it, then its sin is on me! And I am clear of the sins which you are committing for not believing it."

  - Muhammad Farooq-i-Azam Malik

Or do they say, 'He¹ has fabricated this 'Quran'!'? Say, 'O Prophet,' 'If I have done so, then I bear the burden of that sin! But I am free from your sinful accusation.'

  - Mustafa Khattab

 Muḥammad (ﷺ).

Or say they (again) He hath invented it? Say: If I have invented it, upon me be my crimes, but I am innocent of (all) that ye commit.

  - Marmaduke Pickthall

Or do they say "He has forged it?" Say: "If I had forged it on me were my sin! And I am free of the sins of which ye are guilty! ¹⁵²⁸

  - Abdullah Yusuf Ali

The fine narrative of dramatic power is here interrupted by a verse which shows that the story of Noah is also a Parable for the time and the ministry of Muhammad the Prophet. The wonderful force and aptness of the story cannot be denied. The enemy therefore turns and says, "Oh! but you invented it!" The answer is, "No! but it is Allah's own truth! You may be accustomed to dealing in falsehoods, but I protest that I am free from such sins." The place of this verse here corresponds to the place of verse 49 at the end of the next Section. While understanding this verse to refer to Al-Mustafa, as most of the accepted Commentators understand it, it is possible also, I think, to read it into the story of Noah, for all Prophets have similar experience.