Surah Nuh in Arabic with English Transliteration and Translation

71. Nuh (Noah) – نوح

Nuh is the 71st surah (chapter) of Al-Qur’an. It consists of 28 ayat (verses) that were all revealed in Mecca.

DEVOTED in its entirety to Noah’s preaching to his erring fellow-men, this surah depicts symbolically every conscious believer’s struggle against blind materialism and the resulting lack of all spiritual values. The story of Noah as such is mentioned in several places in the Qur’an, and particularly in Surah Hud [11]: 25 ff.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Surah Nuh Ayat 1

إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ أَنْ أَنْذِرْ قَوْمَكَ مِنْ قَبْلِ أَنْ يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ

Innaaa arsalnaa Noohan ilaa qawmihee an anzir qawmaka min qabli any yaatiyahum ‘azaabun aleem

1. BEHOLD. We sent Noah unto his people. [saying:] “Warn thy people ere grievous suffering befall them!

Surah Nuh Ayat 2

قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ

Qaala yaa qawmi innee lakum nazeerum mubeen

2. [And Noah] said: “O my people! I am but a plain warner to you, [sent to tell you]

Surah Nuh Ayat 3

أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ

Ani’-budul laaha watta qoohu wa atee’oon

3. that you should worship God [alone] and be conscious of Him. “Now do pay heed unto me,

Surah Nuh Ayat 4

يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۚ إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ ۖ لَوْ كُنْتُمْ تَعْلَمُونَ

Yaghfir lakum min zunoobikum wa yu’akhkhirkum ilaaa ajalim musammaa; innaa ajalal laahi izaa jaaa’a laa yu’akhkhar; law kuntum ta’lamoon

4. 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!”

1 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. Surah An-Nisa’ [4]: 18—”repentance shall not be accepted from those who do evil deeds until their dying hour and then say, Behold, I now repent'”.

Surah Nuh Ayat 5

قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا

Qaala rabbi innee da’awtu qawmee lailanw wa naharaa

5. [And after a time, Noah] said: “O my Sustainer! Verily, I have been calling unto my people night and day

Surah Nuh Ayat 6

فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا

Falam yazid hum du’aaa ‘eee illaa firaaraa

6. but my call has only caused them to flee farther and farther away [from Thee].2

2 Lit., “has not increased them in anything but flight”.

Surah Nuh Ayat 7

وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا

Wa inee kullamaa da’awtuhum litaghfira lahum ja’alooo asaabi’ahum fee aazaanihim wastaghshaw siyaabahum wa asaarroo wastakbarus tikbaaraa

7. 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.

3 For the reason of the above interpolation—which endows the concept of “garments” with a metaphorical meaning—see note 2 on Surah Al-Muddathir [74]: 4; cf. also the expression “garment of God-consciousness” (libas attaqwa) in Surah Al-A’raf [7]: 26.

Surah Nuh Ayat 8

ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا

Summa innee da’aw tuhum jihaara

8. “And behold I called unto them openly;

Surah Nuh Ayat 9

ثُمَّ إِنِّي أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا

Summaa inneee a’lantu lahum wa asrartu lahum israaraa

9. and, behold I preached to them in public; and I spoke to them secretly, in private;

Surah Nuh Ayat 10

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا

Faqultus taghfiroo Rabakum innahoo kaana Ghaffaaraa

10. and I said: “‘Ask your Sustainer to forgive you your sins—for, verily, He is all-forgiving!

Surah Nuh Ayat 11

يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا

Yursilis samaaa’a ‘alaikum midraaraa

11. He will shower upon you heavenly blessings abundant,4

4 Lit., “He will let loose the sky over you with abundance” (but see also note 76 on Surah Hud [11]: 52).

Surah Nuh Ayat 12

وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا

Wa yumdidkum bi am waalinw wa baneena wa yaj’al lakum Jannaatinw wa yaj’al lakum anhaaraa

12. and will aid you with worldly goods and children, and will bestow upon you gardens, and bestow upon you running waters.5

5 The two last-mentioned blessings are an allusion to the state of happiness in the hereafter, symbolized
in the Qur’an as “gardens through which running waters flow”.

Surah Nuh Ayat 13

مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا

Maa lakum laa tarjoona lillaahi waqaaraa

13. “‘What is amiss with you that you cannot look forward to God’s majesty,6

6 I.e., “that you refuse to believe in God” (Zamakhshari). Some authorities (e.g., Jawhari) give to the above phrase the meaning, “that you will not fear God’s majesty”, which, too, implies lack of belief in Him.

Surah Nuh Ayat 14

وَقَدْ خَلَقَكُمْ أَطْوَارًا

Wa qad khalaqakum at waaraa

14. seeing that He has created [every one of] you in successive stages?7

7 I.e., by a process of gradual evolution, in the mother’s womb, from a drop of sperm and a fertilized germ-cell (the female ovum), up to the point where the embryo becomes a new, self-contained human entity (cf. Surah Al-Hajj [22]: 5): all of which points to the existence of a plan and a purpose and, hence, to the existence of a conscious Creator.

Surah Nuh Ayat 15

أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا

Alam taraw kaifa khalaqal laahu sab’a samaawaatin tibaaqaa

15. “‘Do you not see how God has created seven heavens in full harmony with one another,8

8 Cf. Surah Al-Mulk [67]: 3 and the corresponding note 2.

Surah Nuh Ayat 16

وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا

Wa ja’alal qamara feehinna nooranw wa ja’alash shamsa siraajaa

16. and has set up within them the moon as a light [reflected] and set up the sun as a [radiant] lamp?9

9 See Surah Yunus {10]: 5, where the sun is described as “a [source of] radiant light” (diya’) and the moon as “light [reflected]” (nur); both these interpolations are explained in note 10 on Surah Yunus [10]: 5.

Surah Nuh Ayat 17

وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا

Wallaahu ambatakum minal ardi nabaataa

17. “‘And God has caused you to grow out of the earth in [gradual] growth;10 and thereafter He will return you to it [in death]:

10 This phrase has a twofold meaning. In the first instance, it alludes to the evolution of the individual human body out of the same substances—both organic and inorganic—as are found in and on the earth as well: and in this sense it enlarges upon the creation of the human individual “in successive stages” referred to in verse 14 above. Secondly, it alludes to the evolution of the human species, which, starting from the most primitive organisms living on earth, has gradually ascended to ever higher stages of development until it has finally reached that complexity of body, mind and soul evident in the human being.

Surah Nuh Ayat 18

ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا

Summa yu’eedukum feehaa wa yukhrijukum ikhraajaa

18. and [then] He will bring you forth [from it] in resurrection.11

11 Lit., “with a [final] bringing-forth “.

Surah Nuh Ayat 19

وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا

Wallaahu ja’ala lakumul arda bisaataa

19. “‘And God has made the earth a wide expanse for you,

Surah Nuh Ayat 20

لِتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا

Litaslukoo minhaa subulan fijaajaa

20. so that you might walk thereon on spacious paths.'”12

12 I.e., “He has provided you with all facilities for a good life on earth”—the unspoken implication being, “Will you not, then, acknowledge Him and be grateful to Him?”

Surah Nuh Ayat 21

قَالَ نُوحٌ رَبِّ إِنَّهُمْ عَصَوْنِي وَاتَّبَعُوا مَنْ لَمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًا

Qaala Noohur Rabbi innahum ‘asawnee wattaba’oo mal lam yazid hu maaluhoo wa waladuhooo illaa khasaara

21. [And] Noah continued: “O my Sustainer! Behold, they have opposed me [throughout], for they follow people whose wealth and children lead them increasingly into ruin,13

13 Lit., “and have followed him whose wealth and children do not increase him in aught but loss”: i.e., people whose propensity and power only enhance their false pride and arrogance, and thus lead them to spiritual ruin. Beyond this, we have here a subtle allusion to the fact that an exclusive devotion to material prosperity must of necessity, in the long run, destroy all moral values and, thus, the very fabric of society.

Surah Nuh Ayat 22

وَمَكَرُوا مَكْرًا كُبَّارًا

Wa makaroo makran kubbaaraa

22. and who have devised a most awesome blasphemy [against Thee],

Surah Nuh Ayat 23

وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا

Wa qaaloo laa tazarunna aalihatakum wa laa tazarunna Waddanw wa laa Suwaa’anw wa laa Yaghoosa wa Ya’ooqa wa Nasraa

23. inasmuch as they said [to their followers], ‘Do not ever abandon your gods: abandon neither Wadd nor Suwa’, and neither Yaghuth nor Ya’uq nor Nasr!’14

14 As is evident from early sources, these five gods were among the many worshipped by the pre-Islamic Arabs as well (see the small but extremely valuable work by Hishim ibn Muhammad al-Kalbi, Kitab al-Asnam, ed. Ahmad Zaki, Cairo 1914). Their cult had probably been introduced into Arabia from Syria and Babylonia, where it seems to have existed in earliest antiquity.

Surah Nuh Ayat 24

وَقَدْ أَضَلُّوا كَثِيرًا ۖ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا

Wa qad adalloo kasee ranw wa laa tazidiz zaalimeena illaa dalaalaa

24. “And so they have led many a one astray: hence, ordain Thou that these evildoers stray but farther and farther away [from all that they may desire]!”15

15 Lit., “increase Thou not the evildoers in aught but in straying-away”, i.e., from an achievement of their worldly goals (Razi).

Surah Nuh Ayat 25

مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا

Mimmaa khateee’ aatihim ughriqoo fa udkhiloo Naaran falam yajidoo lahum min doonil laahi ansaaraa

25. And so, because of their sins, they were drowned [in the great flood], and were doomed to suffer the fire [of the hereafter];16 and they found none who could succour them against God.

16 Lit., “and were made to enter the fire”—the past tense indicating the inevitability of the suffering yet to come (Zamakhshari).

Surah Nuh Ayat 26

وَقَالَ نُوحٌ رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا

Wa qaala Noohur Rabbi laa tazar ‘alal ardi minal kaafireena daiyaaraa

26. And Noah prayed: “O my Sustainer! Leave not on earth any of those who deny the truth:

Surah Nuh Ayat 27

إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا

Innaka in tazarhum yudil loo ‘ibaadaka wa laa yalidooo illaa faajiran kaffaaraa

27. for, behold, If Thou dost leave them, they will [always try to] lead astray those who worship Thee, and will give birth to nothing but wickedness and stubborn ingratitude.17

17 Lit., “to such as are wicked (fajir), stubbornly ingrate (kaffar)”: but since no one—and particularly not a prophet—is ever justified in assuming that the progeny of evildoers must of necessity be evil, it is obvious that the terms fajir and kaffar are used here metonymically denoting qualities or attitudes, and not persons.

Surah Nuh Ayat 28

رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا

Rabbigh fir lee wa liwaa lidaiya wa liman dakhala baitiya mu’minanw wa lil mu’mineena wal mu’minaati wa laa tazidiz zaalimeena illaa tabaaraa

28. “O my Sustainer! Grant Thy forgiveness unto me and unto my parents, and unto everyone who enters my house as a believer, and unto all believing men and believing women [of later times]; and grant Thou that the doers of evil shall increasingly meet with destruction!”18

18 Lit., “increase Thou not the evildoers in aught but destruction”—i.e., destruction of their aims and, thus, of evil as such.

Source: The Message of the Quran by Muhammad Asad