Surah Hud (11) — Ayah 46

(Ayah 46) ➊ { قَالَ يٰنُوْحُ اِنَّهٗ لَيْسَ مِنْ اَهْلِكَ:} He said, O Nuh! He is not of your family, rather, under {’’ اِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ ‘‘}, due to disbelief, he has been deprived of the honor of being your family and has become included among those for whom the decision of drowning had already been made.
➋ {اِنَّهٗ عَمَلٌ غَيْرُ صَالِحٍ :} Generally, it is translated as “his deeds are not good.” This meaning can be correct if { ’’ عَمَلٌ ‘‘} is considered as a verbal noun used for emphasis in the sense of an active participle ({عَامِلٌ}), just as { ’’ زَيْدٌ عَدْلٌ ‘‘} is taken in the sense of {’’ زَيْدٌ عَادِلٌ ‘‘}, meaning he is a doer of unrighteous deeds. But according to the Imam of the commentators, Tabari (may Allah have mercy on him), the pronoun in { ’’ اِنَّهٗ ‘‘} refers to the supplication of Nuh (peace be upon him), that the intercession you made for your polytheist son, this act is not good.
➌ { فَلَا تَسْـَٔلْنِ مَا لَيْسَ لَكَ بِهٖ عِلْمٌ :} Here a question arises that a question is only about something that is unknown; for something that is known, there is no need to ask. There are two answers to this: in fact, in Arabic, the word for question also comes in the meaning of requesting and inquiring. So the first answer is that only that thing should be requested about which it is well known that the one from whom it is being requested will not be displeased by the request. If it is not known, and there is even a risk of displeasure, then it should never be requested. Now, the statements of Allah were present before Nuh (peace be upon him): «{ وَ لَا تُخَاطِبْنِيْ فِي الَّذِيْنَ ظَلَمُوْا }» and «{ وَ اَهْلَكَ اِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ }», yet he could not realize how displeased Allah would be at this request. The second answer is that Allah had already answered the request of Nuh (peace be upon him) by saying {’’ اِنَّهٗ لَيْسَ مِنْ اَهْلِكَ ‘‘}, and after this, it was possible that Nuh (peace be upon him) would ask about why his son was not saved and remained firm on disbelief, and what wisdom was in this. So Allah prevented him beforehand, saying that your knowledge cannot reach My wisdoms, so do not ask Me about such matters. (Al-Wasit by Tantawi) That is, only that should be asked about which it is known that the one being asked will not be displeased by the question. Shah Abdul Qadir (may Allah have mercy on him) writes: “A person only asks about what is unknown, but the will (of the one being asked) should be known. It is the act of an ignorant person to ask without considering the will of the other.” (Mowdih)
➍ { اِنِّيْۤ اَعِظُكَ اَنْ تَكُوْنَ مِنَ الْجٰهِلِيْنَ:} The meaning is that after knowing this reality, if you ask such a question, you will be counted among the ignorant. (Ruh al-Ma‘ani)

46. 1 Prophet Nuh (Noah) ؑ, considering the bond of blood relation, called him his son. But Allah Almighty, on the basis of faith, negated this in terms of the religious bond, saying that he is not of your household. Because the real household of a prophet is only those who believe in him, whoever they may be. And if someone does not believe, then even if he is the prophet’s father, son, or wife, he is not a member of the prophet’s household.

46. 2 Allah Almighty has stated its reason. From this, it is understood that whoever does not have faith and righteous deeds, even the messenger of Allah cannot save him from Allah’s punishment. Nowadays, people consider attachment to saints, spiritual leaders, and custodians of shrines as sufficient for salvation and do not consider righteous deeds necessary, whereas when even blood relation to a prophet is of no use without righteous deeds, then what benefit can these attachments provide?

46. 3 From this, it is understood that a prophet is not ‘Alim al-Ghaib’ (knower of the unseen); he only has as much knowledge as Allah Almighty grants him through revelation. If Prophet Nuh ؑ had known beforehand that his request would not be accepted, he would certainly have refrained from making it.

46. 4 This is an admonition from Allah Almighty to Prophet Nuh ؑ, the purpose of which is to elevate him to that high rank which is for the scholars of the worlds in the presence of Allah.

Allah said, "O Noah, indeed he is not of your family; indeed, his conduct was unrighteous. So do not ask Me about that of which you have no knowledge. I advise you, lest you be among the ignorant [51]."

[51]
A Wicked Son Cannot Be Considered Among the People of a Prophet:

When, right before his eyes, the son of Sayyiduna Nuh (Noah) ؑ drowned, he became sorrowful and pleaded to Allah in this manner: "O Allah, Your promise was that You would save my family, and Your promise is true, and Your decision is better and final than all judges, with no appeal against it. And this son who drowned was also among my family." Then what was the wisdom in drowning him? Allah Almighty answered that "How can a wicked person be among the people of a Prophet? He was by no means among your family, even if he was your biological son. And see, never ask Me such an ignorant question again."

Being Born to a Prophet Cannot Save from Allah’s Punishment:

From this question and answer, a very important lesson is learned: with Allah Almighty, only faith and righteous deeds have value and worth. Not only did Canaan’s being the son of a Prophet not benefit him in any way, but even when a Prophet of great resolve pleaded for his son’s salvation, the rebuke descended upon him instead. Those people should take heed who have invented various beliefs for easy salvation. Being a Sayyid or holding onto the garment of a saint has no value in the sight of Allah.