وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ وَقِيلَ بُعْدًا لِلْقَوْمِ الظَّالِمِينَ ﴿۴۴﴾ وَنَادَى نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ ﴿۴۵﴾ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ ﴿۴۶﴾

﴾44﴿ Wa qeela yaaa ardubla'ee maaa'aki wa yaa samaaa'u aqli'ee wa gheedal maaa'u wa qudiyal amru wastawat 'alal joodiyyi wa qeela bu'dal lilqawmiz zaalimeen
﴾45﴿ Wa naadaa noohur Rabbahoo faqaala Rabbi innabnee min ahlee wa inna wa'dakal haqqu wa Anta ahkamul haakimeen
﴾46﴿ Qaala yaa Noohu innahoo laisa min ahlika innahoo 'amalun ghairu saalihin falaa tas'alni maa laisa laka bihee 'ilmun inneee a'izuka an takoona minal jaahileen

﴾44﴿ And it was said: O earth, swallow your water, and O sky, cease (your rain). And the water subsided, and the matter was concluded. The Ark rested on Mount Judi, and it was said: destruction for the wrongdoing people
﴾45﴿ And Noah (peace be upon him) called upon his Lord in humility, saying: O my Lord, indeed my son is of my family, and indeed Your promise is true, and You are the best of judges among all who judge
﴾46﴿ Allah Almighty said: O Noah (peace be upon him), surely he is not of your family, for his actions are unrighteous. So do not plead with Me about someone concerning whom you have no knowledge. I admonish you, lest you be among the ignorant

[44] (وَغِيضَ) — means the water receded, and this happened because the water of the earth dried up, leaving only the water that came from the sky.
(الْجُودِيِّ) — is the name of a mountain in the Ararat range, near the city of Mosul (in present-day Iraq).
It is said that salvation occurred on the day of ‘Ashura — the day the Ark rested upon this mountain.
(وَقِيلَ) — and it was said — this phrase implies that the command came from all directions, most likely from the angels, as an address to the earth and sky.
The verb (قِيلَ) is often used in such contexts to indicate a general proclamation — a divine declaration carried out by the unseen forces of Allah.
[45] (وَنَادَى) — here, nāda means a humble, pleading call, i.e., a supplication made in desperation.
(إِنَّ ابْنِي مِنْ أَهْلِي) — refers to Nuh’s (peace be upon him) understanding of Allah’s promise in verse 40, where it was said that his “ahl” (family) would be saved.
(وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ) — shows that Nuh is not objecting to Allah's decision, but submitting to His wisdom, even though he is seeking clarification.
The correct opinion is that Nuh (peace be upon him) was not certain of his son’s disbelief.
Rather, he hoped that his son might have believed inwardly, possibly in a hidden or hypocritical way (like practical hypocrisy, not ideological).
Due to this uncertainty, Nuh interpreted some of his son's actions in a positive light (ta’wīl aḥsan), and that’s why he made this heartfelt du‘a, thinking perhaps his son still qualified as “from his family” in faith.
[46] This verse is a clear proof that lineage alone does not benefit a person if their belief and actions contradict the Shari‘ah.
(إِنَّهُ لَيْسَ مِنْ أَهْلِكَ) — According to authentic narrations from Ibn ‘Abbas, Mujahid, and others, the son of Nuh (peace be upon him) was his biological son, proven by the words يَا بُنَيَّ (O my son) and إِنَّ ابْنِي (indeed he is my son).
There is no reason for metaphor in these expressions.
The meaning of “your family” (أَهْلِكَ) in the divine promise refers to: Either those of your family who are believers — the ones promised salvation,
Or it means: He is not rightfully counted as your family, because (إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ) — his deeds are unrighteous.
As for the opinion reported from Mujahid and Hasan that he was a child born out of wedlock — this view is an insult to the Prophets (peace be upon them).
It has no sound chain of narration, and Ibn Kathir, Imam Razi, and the author of Siraj al-Munir have all strongly refuted this claim.
This verse also teaches etiquette in making supplication and asking questions — in order to protect oneself from falling into the ways of the ignorant.
(إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ) — the mudaaf (possessive noun) is omitted here, and it should be understood as ذُو عَمَلٍ غَيْرُ صَالِحٍ — he is a doer of unrighteous deeds.
To interpret the pronoun (إِنَّهُ) as referring to the du‘a of Nuh is incorrect and weak.
(فَلَا تَسْأَلْنِ) — this is an instruction for future conduct, teaching the proper adab (manners) of making du‘a.
(مَا لَيْسَ لَكَ بِهِ عِلْمٌ) — means: If you are uncertain about someone's faith, do not make supplication for their salvation.
(إِنِّي أَعِظُكَ) — here, wa‘ẓ (advice) means rescue, protection, or saving you, not blame or rebuke.
Some commentators — such as in al-Kashshāf or Tafhīm al-Qur’ān — who interpreted this verse as if Nuh committed an act of ignorance, have disrespected the rank of the Prophet, and this is considered bad etiquette and irreverence.
May Allah protect us from such statements and attitudes.