11.47. Qala rabbi innii aAAuudhu bikaan as-alaka ma laysa lii bihi AAilmun wa-illataghfir lii watarhamnii akun mina alkhasiriina
11.47. He said: My Lord! Lo! in Thee do I seek refuge (from the sin) that I should ask off Thee that whereof I have no knowledge. Unless Thou forgive me and have mercy on me I shall he among the lost. (Pickthall)
11.47. Er sagte: "Mein Herr, ich nehme Zuflucht bei Dir davor, daß ich Dich bitte, wovon ich kein Wissen habe, und wenn Du mir nicht verzeihst und Mir barmherzig bist, bin ich einer von den Verlierern." (Ahmad v. Denffer)
11.47. Er sagte: "Mein Herr, ich suche Schutz bei Dir (davor), daß ich Dich um etwas bitte, wovon ich kein Wissen habe! Wenn Du mir nicht vergibst und Dich meiner nicht erbarmst, werde ich zu den Verlierern gehören." (Bubenheim)
11.47. Darauf sagte er: "Mein Herr! Behüte mich davor, Dich um etwas zu bitten, was ich nicht weiß! Wenn Du mir nicht vergibst und mich nicht in Deine Barmherzigkeit aufnimmst, werde ich einer der Verlierer sein." (Azhar)
11.47. Er sagte: „Mein HERR! Ich suche Schutz bei Dir, dass ich Dich um etwas bitte, worüber ich kein Wissen habe. Und würdest DU mir nicht vergeben und Gnade erweisen, würde ich bestimmt zu den Verlierern gehören.“ (Zaidan)
11.47. Er sagte: "Herr! Mögest du mich davor behüten, daß ich dich um etwas bitte, worüber ich kein Wissen habe! Wenn du mir nicht vergibst und dich meiner (nicht) erbarmst, werde ich (dereinst) zu denen gehören, die den Schaden haben." (Paret)
11.47. Er sagte: "Mein Herr, ich nehme meine Zuflucht bei Dir davor, daß ich Dich nach dem frage, wovon ich keine Kenntnis habe. Und wenn Du mir nicht verzeihst und Dich meiner nicht erbarmst, so werde ich unter den Verlierenden sein." (Rasul)
Tafsir von Maududi für die Ayaat 45 bis 47
Noah called out to ,his Lord, saying, "My Lord! My son is of my family, and Thy promise is surely true ( 47 ) and Thou art the greatest and the best of all rulers. " ( 48 ) In answer it was said, "O Noah! He is not of your family; he has turned out to be a worthless act. ( 49 ) So do not ask Me anything of which you have no knowledge. I admonish you that you should not behave like ignorant people. " ( 50 ) Noah meekly replied, "My Lord, I seek Thy protection lest I should ask of Thee anything of which I have no knowledge. For if Thou forgivest me not for my presumption, and hast not mercy on me, I shall be totally ruined. " ( 51 )
Desc No: 47 That is, "Thou promised that Thou wilt save the members of my family from this calamity; so save my son for he is also a member of my family."
Desc No: 48 That is, "Thou art the greatest of all rulers: therefore Thy decision is final and there can be no appeal against it." And "Thou art the best of all rulers: therefore all Thy decisions are based on perfect knowledge and absolute justice."
Desc No: 49 Allah has called the wicked son of Prophet Noah "a worthless act", for children are entrusted by the Creator to the care of parents so that they may bring them up and train them to become "good persons" and fulfil the purpose for which He created man. If a father does his very best to "process" and turn the child into a righteous person, but fails in his efforts, the child, who was a sort of raw material in his hands, would be likened to a "worthless act". It is obvious that the wicked son was a "worthless act", for he was not the sort of "good work" which his father had desired him to be. So in this sense he did not belong to the family of Prophet Noah, whom the Creator had sent to mould ali his people into "Good acts", especially those who were of his own flesh and blood. Thus that unrighteous son had forfeited all the rights of blood he had with the Prophet as far as the torment of "the Deluge" was concerned. Now Iet us consider the other question: Why was not the request of the Prophet regarding his own flesh and blood granted? The answer is this: If any part of the body of a man becomes so rotten that the surgeon is of the definite opinion that that part must be cut off for the sake of the safety of the rest of the body, the surgeon will not comply with the request of the man not to cut that part of his body, but will say, "It is not a part of your body because it is rotten." This will not, however, mean that it was never actually a part of the body but will imply only this: "As it has ceased to function tightly as a part of the body, it is no more a part of the body in the sense and for the purpose the healthy parts of the body ace its parts" .Likewise, when it was said to Prophet Noah, "He is not of your family," it did not negate the fact that he was from his loins but implied, "He does not deserve to be treated as a member of your righteous family because of his spoilt morals and conduct. As the torment of the Deluge has been brought about to punish those who had sided with the unbelievers in the conflict of kufr and Faith, your son dces not deserve to be rescued from it along with the believers. Had it been a conflict between your descendants and those of the unbelievers, the result would have been different, but this being a conflict between the righteous and the unrighteous, the former alone will be delivered from it." The epithet, "a worthless act", has been purposely applied to the son of Noah, for it is very meaningful. It points to the two different objects that the parents have in view in bringing up their children. Those parents who look merely at the surface of things, bring up and love their children because they are from their loins or their wombs, irrespective of the fact whether they are righteous or unrighteous. But this epithet requires the believers to look upon their children as "pieces of work" entrusted to them in a natural way by their Creator, so that they should prepare and mould them so as to fulfil the object for which Allah has created man. Therefore, if a certain parent fails in his efforts to mould his child in a way to fulfil the very object for which the child was entrusted to him and the latter becomes a servant of Satan instead of his Lord, the parent should regard all his efforts for the child to have gone utterly waste. In that case there is no reason why that parent should have any consideration for that "worthless act". As a corollary to the above, the same rule will apply to the other relationships of a believer. As a believer is one who believes in certain creeds and behaviours, all his relationships with the other people will be determined by those creeds and behaviours. If his blood relations have the qualities of a believer, their relationship with him becomes doubly stronger. But if they are void of the qualities of a believer; the believer will confine his relationship with them only to the extent of blood relationships and will have no spiritual relationship with them. Consequently, if such a relative comes face to face with the believer in the conflict between kufr and the Faith, the believer should fight with him just as he would with any other unbeliever.
Desc No: 50 This warning from his Lord dces not mean that Prophet Noah was suffering from the lack of "Faith" or that his Faith had any tinge of weakness or that he had beliefs like those of the ignorant people. His response to this is rather a proof of his high moral character. As Noah was like the other Prophets, a human being, he also suffered from the common human weakness, that is, natural parental love for children. So he begged his Lord to deliver his son from the Deluge. Allah admonished him because the high character of a Prophet demanded that he ought not to have made such a request even for his own flesh and blood. That is why no sooner was the warning administered w him than he realized that he had come down from the high position of a Prophet to the level of a mere father because of the critical psychological human weakness. Therefore immediately after the warning, he repented of his weakness, and behaved as if his own son had not been drowned in the Deluge a moment before this. This character shown by him is a clear proof that he was a true Prophet. He returned to the same height and meekly asked his Lord's forgiveness for showing any concern for his own son who had forsaken the Truth and sided with falsehood.
Desc No: 51 The Qur'an has cited the story of the drowning of the son of Prophet Noah to bring home to the people that Allah's decrees are absolutely just and final. This also served as a warning to the Quraish who considered themselves to be immune from the torment of Allah simply because they were the descendants of Prophet Abraham, and had several gods and goddesses as their interceders. Likewise it was a warning to the Jews and the Christians who cherished, and still cherish, such beliefs, nay, even to those Muslims, who foolishly believe that their saintly ancestors and holy people will guard them against the consequences of the justice of Allah. For the tragic scene depicted here categorically refutes such false expectations and beliefs, saying, "O foolish people ! Why do you cherish such false hopes? When Our Prophet Noah could not save his son who was drowned before his very eyes, and his prayer for the son was not only rejected but he was rebuked for making such a prayer, how can you then expect that anyone much less than a Prophet can deliver you from the justice of Allah?" "
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