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The parable of fruits and drinks in the contrasted fortunes of the Good and the Evil is further elaborated in xlvii. 15, where the boiling water given to the evil ones cuts up their entrails.
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Lit., "and upon it, behold, they will have an admixture [or "confusion"] of hamim". (For my rendering of the last term as "burning despair", see surah {6}, note [62].)
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See surah {6}, note [31].
When they eat of the zaqqum in the lowest depths of hell, they are apparently brought up to drink of the mixture as a further punishment, after which they go back to repeat the round.
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I.e., blind imitation (taqlid) of the - obviously absurd - beliefs, valuations and customs of one's erring predecessors, and disregard of all evidence of the truth supplied by both reason and divine revelation, is here shown to be the principal cause of the suffering referred to in the preceding passage (Zamakhshari).
A grim reproach. 'You found your fathers doing wrong; and you must rush headlong in their footsteps to perdition!'
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It is human to err. The error is forgiven if there is repentance and amendment. The point is that Allah in His mercy at all times in history sent messengers and teachers to give His Message, and men deliberately rejected that Message.
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It is on the reception or rejection of Allah's teachings and guidance that judgment will come. In this world itself, see what is the teaching of history. Unrighteousness and wrong-doing never prosper in the long run.
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Sc., "and are, therefore, in need of prophetic guidance": which explains the subsequent mention of stories relating to several of the prophets. The story of Noah, which is briefly referred to here, appears in greater detail in {11:25-48}.
But there is always a band of sincere and devoted men who serve Allah, and the highest form of life is open to them. Note that this verse occurs at xxxvii. 40 above, where the argument of the difference between the fates of the righteous and the unrighteous was begun. Here it is rounded off with the same phrase, and now we proceed to take illustrations from the early Prophets.
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Cf. xxi. 76-77. The story of Noah occurs in many places: here the point is that when men gird themselves against evil, Allah protects them, and Evil cannot triumph against Allah's Plan.
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I.e., the Deluge.
i.e., the believers in his family.
The Deluge, the Flood of Noah. The main story will be found in xi. 25-48.
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Noah’s sons: Shem, Ham, and Japheth.
Noah's posterity survived the Flood in the Ark, while the rest perished.
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Lit., "and we left upon him", sc., "this praise" or "remembrance", expressed in the salutation which follows.
His name is remembered for ever, commencing a new era in religious history. Note that the words in verses 78-81, with slight modifications, form a sort of refrain to the following paragraphs about Abraham, Moses, and Elias, but not about Lot and Jonah. Lot was a nephew of Abraham, and may be supposed to belong to the story of Abraham. Jonah's career nearly ended in a tragedy for himself, and his people got a further lease of power "for a time" (xxxvii. 148). And both Lot and Jonah belong to a limited local tradition.
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The story of the Flood is found in some form or other among all nations, and not only among those who follow the Mosaic tradition. In Greek tradition, the hero of the Flood is Deukalion, with his wife Pyrrha: in Indian tradition (Shatapatha Brahmana and Mahabharata) it is the sage Manu and the Fish. The Chinese tradition of a great Flood is recorded in Sha-King. Among American Indians the tradition was common to many tribes.
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