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Surah 71. Nuh

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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71:1
إِنَّآ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ Inn a arsaln a noo h an il a qawmihi an an th ir qawmaka min qabli an yatiyahum AAa tha bun aleem un
BEHOLD, We sent Noah unto his people, [saying:] "Warn thy people ere grievous suffering befall them!"
  - Mohammad Asad
We sent Nuh (Noah) to his people, saying: "Give warning to your people before there comes to them a painful punishment."
  - Muhammad Farooq-i-Azam Malik
Indeed, We sent Noah to his people 'saying to him', 'Warn your people before a painful punishment comes to them.'
  - Mustafa Khattab
Lo! We sent Noah unto his people (saying): Warn thy people ere the painful doom come unto them.
  - Marmaduke Pickthall
We sent Noah to his People (with the Command): "Do thou warn thy people before there comes to them a grievous Penalty." 5705
  - Abdullah Yusuf Ali

Noah's mission is referred to in many places. See specially xi. 25-49 and notes. His contemporaries had completely abandoned the moral law. A purge had to be made, and the great Flood made it. This gives a new starting point in history for Noah's People,-i.e., for the remnant saved in the Ark.

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71:2
قَالَ يَـٰقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ Q a la y a qawmi innee lakum na th eerun mubeen un
[And Noah] said: "O my people! I am but a plain warner to you, [sent to tell you]
  - Mohammad Asad
He said: "O my People! I am sent towards you as a plain Warner.
  - Muhammad Farooq-i-Azam Malik
Noah proclaimed, 'O my people! I am truly sent to you with a clear warning:
  - Mustafa Khattab
He said: O my people! Lo! I am a plain warner unto you
  - Marmaduke Pickthall
He said: "O my People! I am to you a Warner clear and open: 5706
  - Abdullah Yusuf Ali

His Warning was to be both clear (i.e., unambiguous) and open (i.e., publicly proclaimed). Both these meanings are implied in Mubin. Cf. lxvii. 26. The meaning of the Warning was obviously that if they had repented, they would have obtained mercy.

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71:3
أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱتَّقُوهُ وَأَطِيعُونِ Ani oAAbudoo All a ha wa i ttaqoohu waa t eeAAoon i
that you should worship God [alone] and be conscious of Him. "Now do pay heed unto me,
  - Mohammad Asad
Worship Allah, fear Him and obey me.
  - Muhammad Farooq-i-Azam Malik
worship Allah 'alone', fear Him, and obey me.
  - Mustafa Khattab
(Bidding you): Serve Allah and keep your duty unto Him and obey me,
  - Marmaduke Pickthall
"That ye should worship Allah fear Him and obey me: 5707
  - Abdullah Yusuf Ali

Three aspects of man's duty are emphasized: (1) true worship with heart and soul; (2) God-fearing recognition that all evil must lead to self-deterioration and Judgment; (3) hence repentance and amendment of life, and obedience to good men's counsels.

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71:4
يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ إِنَّ أَجَلَ ٱللَّهِ إِذَا جَآءَ لَا يُؤَخَّرُ ۖ لَوْ كُنتُمْ تَعْلَمُونَ Yaghfir lakum min th unoobikum wayuakhkhirkum il a ajalin musamman inna ajala All a hi i tha j a a l a yuakhkharu law kuntum taAAlamoon a
so that He may forgive you some of your sins, and grant you respite until a term known [to Him alone]:1 but, behold, when the term appointed by God does come, it can never be put back - if you but knew it!"
  - Mohammad Asad

Namely until the end of each person's life - implying that although they might be forgiven all sins committed before their postulated change of heart, they would henceforth, until their death, be held fully accountable for their behaviour in the light of that new-found faith. Cf. 4:18 - "repentance shall not be accepted from those who do evil deeds until their dying hour and then say, 'Behold, I now repent'".

If you will do so, He will forgive you your sins and give you respite for an appointed term. The fact is that when the term given by Allah arrives, it cannot be deferred. If you could understand!"
  - Muhammad Farooq-i-Azam Malik
He will forgive your sins, and delay your end until the appointed time.1 Indeed, when the time set by Allah comes, it cannot be delayed, if only you knew!'
  - Mustafa Khattab

 Meaning, it is out of Allah’s mercy that He does not hasten your punishment but allows you more time to repent.

That He may forgive you somewhat of your sins and respite you to an appointed term. Lo! the term of Allah, when it cometh, cannot be delayed, if ye but knew.
  - Marmaduke Pickthall
"So He may forgive you your sins and give you respite for a stated Term: For when the Term given by Allah is accomplished it cannot be put forward: if ye only knew." 5708
  - Abdullah Yusuf Ali

Allah gives respite freely; but it is for Him to give it. His command is definite and final; neither man nor any other authority can alter or in any way modify it. If we could only realise this to the full in our inmost soul, it would be best for us and lead to our happiness.

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71:5
قَالَ رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلًا وَنَهَارًا Q a la rabbi innee daAAawtu qawmee laylan wanah a r a n
[And after a time, Noah] said: "O my Sustainer! Verily, I have been calling unto my people night and day,
  - Mohammad Asad
After exhausting all his efforts Nuh said: "O Rabb! I have pleaded with my people night and day,
  - Muhammad Farooq-i-Azam Malik
He cried, 'My Lord! I have surely called my people day and night,
  - Mustafa Khattab
He said: My Lord! Lo! I have called unto my people night and day
  - Marmaduke Pickthall
He said: "O my Lord! I have called to my People night and day:
  - Abdullah Yusuf Ali

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71:6
فَلَمْ يَزِدْهُمْ دُعَآءِىٓ إِلَّا فِرَارًا Falam yazidhum duAA a ee ill a fir a r a n
but my call has only caused them to flee farther and farther away [from Thee].2
  - Mohammad Asad

Lit., "has not increased them in anything but flight".

but my plea has only added to their aversion.
  - Muhammad Farooq-i-Azam Malik
but my calls only made them run farther away.
  - Mustafa Khattab
But all my calling doth but add to their repugnance;
  - Marmaduke Pickthall
"But my call only increases (their) flight (from the Right)." 5709
  - Abdullah Yusuf Ali

When convincing arguments and warnings are placed before sinners, there are two kinds of reactions. Those who are wise receive admonition, repent, and bring forth fruits of repentance, i.e., amend their lives and turn to Allah. On the other hand, those who are callous to any advice take it up as a reproach, fly farther and farther from righteousness, and shut out more and more the channels through which Allah's healing Grace can reach them and work for them.

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71:7
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَـٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا Wainnee kullam a daAAawtuhum litaghfira lahum jaAAaloo a sa biAAahum fee atha nihim wa i staghshaw thiy a bahum waa s arroo wa i stakbaroo istikb a r a n
And, behold, whenever I called unto them with a view to Thy granting them forgiveness, they put their fingers into their ears, and wrapped themselves up in their garments [of sin],3 and grew obstinate, and became [yet more] arrogant in their false pride.
  - Mohammad Asad

For the reason of the above interpolation - which endows the concept of "garments" with a metaphorical meaning - see note [2] on 74:4 ; cf. also the expression "garment of God-consciousness" (libas at-taqwa) in 7:26 .

Each time I called on them to seek Your pardon, they thrust their fingers in their ears and drew their cloaks over their heads, persisting in sin and puffing themselves up with insolent pride.
  - Muhammad Farooq-i-Azam Malik
And whenever I invite them to be forgiven by You, they press their fingers into their ears, cover themselves with their clothes, persist 'in denial', and act very arrogantly.
  - Mustafa Khattab
And lo! whenever I call unto them that Thou mayest pardon them they thrust their fingers in their ears and cover themselves with their garments and persist (in their refusal) and magnify themselves in pride.
  - Marmaduke Pickthall
"And every time I have called to them that thou mightest forgive them they have (only) thrust their fingers into their ears covered themselves up with their garments grown obstinate and given themselves up to arrogance. 5710
  - Abdullah Yusuf Ali

The literal meaning would be that, just as they thrust their fingers into their ears to prevent the voice of the admonisher reaching them, so they covered their bodies with their garments that the light of truth should not penetrate to them and that they should not even be seen by the Prophet.

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71:8
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَارًا Thumma innee daAAawtuhum jih a r a n
"And, behold, I called unto them openly;
  - Mohammad Asad
I have called them aloud,
  - Muhammad Farooq-i-Azam Malik
Then I certainly called them openly,
  - Mustafa Khattab
And lo! I have called unto them aloud,
  - Marmaduke Pickthall
"So I have called to them aloud;
  - Abdullah Yusuf Ali

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71:9
ثُمَّ إِنِّىٓ أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا Thumma innee aAAlantu lahum waasrartu lahum isr a r a n
and, behold, I preached to them in public; and I spoke to them secretly, in private;
  - Mohammad Asad
appealed them openly in public and secretly in private,
  - Muhammad Farooq-i-Azam Malik
then I surely preached to them publicly and privately,
  - Mustafa Khattab
And lo! I have made public proclamation unto them, and I have appealed to them in private.
  - Marmaduke Pickthall
"Further I have spoken to them in public and secretly in private 5711
  - Abdullah Yusuf Ali

Noah used all the resources of the earnest preacher: he dinned the Message of Allah into their ears; he spoke in public places; and he took individuals into his confidence, and appealed privately to them; but all in vain.

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71:10
فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا Faqultu istaghfiroo rabbakum innahu k a na ghaff a r a n
and I said: "'Ask your Sustainer to forgive you your sins - for, verily, He is all-forgiving!
  - Mohammad Asad
saying: "Seek forgiveness of your Rabb, He is ever ready to forgive you.
  - Muhammad Farooq-i-Azam Malik
saying, 'Seek your Lord's forgiveness, 'for' He is truly Most Forgiving.
  - Mustafa Khattab
And I have said: Seek pardon of your Lord Lo! He was ever Forgiving.
  - Marmaduke Pickthall
"Saying `Ask forgiveness from your Lord; for He is Oft-Forgiving;
  - Abdullah Yusuf Ali

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