Did Noah Live One Thousand Years? If So, How?

 In the Name of Allah, the Most Gracious, the Most Merciful...[justify]
Truthfully, we were initially hesitant to translate this article for a number of reasons. Suffice to say that we decided that in the best interest of intellectual freedom as well as a result of our own maturation, it would be best to present the sheikh's work. Due to the existence of this forum for the purpose of generating discussion, we feel that it can at least prompt some fruitful and meaningful discourse regarding the nature and need for a variety of understandings regarding the Book of Allah. 

We would first like to give some basic background information of the author. He is Allama Isma'il b. Hussein al-Kibsi. He was a scholar educated in the sciences Islam. His primary focus was the Quran, for which he published many articles and taught many classes. One of the main places that he taught was Al-Jami' al-Kabir located in Sanaa, Yemen. He was a very passionate teacher and scholar who was not afraid to challenge the dominant narrative in terms of Islamic sciences, specifically those of Qur´anic exegesis. Some of the sheikh's independent research has been compiled and published in a text known as Hunna al Quran. He passed away in the year 1437 AH.

Here is a translation of his article, Hal 'Ash Nuh Alf 'Am? The Qur´anic references utilised are based on the translation of 'Abullah Yusuf 'Ali. [/justify] [justify]
This question lingers whenever I read the verse: {We (once) sent Noah to his people, and he tarried among them a thousand years less fifty: but the Deluge overwhelmed them while they (persisted in) sin} (Q. 29:14). The question to me does not mean uncertainty in the Word of Allah. Far be it from Allah! But it is a question deserving research and consideration, hoping to find a way that returns the matter to the usual lifespan of humans. The usual lifespan is from the ways of Allah that do not change. Did not Allah say: {Now are they but looking for the way the ancients were dealt with? But no change wilt thou find in Allah's way (of dealing): no turning off wilt thou find in Allah's way (of dealing)} (Q. 35:43).

Thus, many other verses such as this verse have been related. This means that the way of Allah regarding human beings does not change nor do they alter or transform in either age, capacity or form. Man is man in every time and place. His age is limited and known; his size is limited and known, as well as his length and width. There is no difference except in the colours, tongues and languages—either in forms, lengths or ages. They are closely spaced with no disparity between them—only by the measure of progress. This is what Allah, the Creator, refers to when saying: {And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours: verily in that are Signs for those who know} (Q. 30:22).

So from where comes the wide variation between the ages of humans known to us through the ages and the age of Noah, who is one of the humans? It is a question repeated in my mind. Am I doubting the word of Allah, Knower of the Unseen?

The one of limited understanding might say this about me, and thus may accuse me, but I tell him: Hey, my brother! Do not be hasty! It is the right of human beings to ask, and Allah has created humans with hearing, eyesight, and a heart to think in order to ponder the signs of Allah.

Come ponder and reflect. It may be that we find in the verses answers to the question. But we must first ask: Were the people of Noah like him in longevity in order to live a thousand years or more or less?

The Qura´nic verses did not sanction this and did not make for them any distinct characteristic in this matter over others in creation or in anything else for that matter. The verses indicate other signals to distinguish them from others. It places importance on those of ‘Ad, Thamud and Pharaoh: {Seest thou not how thy Lord dealt with the 'Ad (people), of the (city of) Iram, with lofty pillars. The like of which were not produced in (all) the land? And with the Thamud (people), who cut out (huge) rocks in the valley? And with Pharaoh, lord of stakes? (All) these transgressed beyond bounds in the lands} (Q. 89:6-11).

Do you not notice that every people among these features certain characteristics? It is that by which is usually known. However, the mention of Noah and his people along with these and others in other locations is equal. {Before them was denied (the Hereafter) by the People of Noah, the Companions of the Rass, the Thamud, the 'Ad, Pharaoh, the brethren of Lut, the Companions of the Wood, and the People of Tubba'; each one (of them) rejected the apostles, and My warning was duly fulfilled (in them)} (Q. 50:12-14).

The verses gave no distinct characteristic to the people of Noah except that they were more wrongdoing and rebellious. {And before them, the people of Noah, for that they were (all) most unjust and most insolent transgressors} (Q. 53:52).

Then Allah shows us in Surah A’raf that people of ‘Ad gained an distinct characteristic not achieved by the people of Noah before them. Hud said to his people as a reminder: {Do ye wonder that there hath come to you a message from your Lord through a man of your own people, to warn you? Call in remembrance that He made you inheritors after the people of Noah, and gave you a stature tall among the nations. Call in remembrance the benefits (ye have received) from Allah that ye may prosper} (Q. 7:69).

Does not the increase in stature of the people of ‘Ad prove that they were stronger and larger in size than the people of Noah? However, it is not known about the people of ‘Ad to have increased in age over others. So, the people of Noah did not exceed in age over that of other human beings as is the way of Allah that does not change. To confirm this fact, we find that many verses tell us distinct characteristics of all previous nations, but not one of them includes longevity. For example, Allah says: {Do they not travel through the earth, and see what was the end of those before them? They were superior to them in strength: they tilled the soil and populated it in greater numbers than these have done: there came to them their apostles with Clear (Signs). (Which they rejected, to their own destruction): It was not Allah Who wronged them, but they wronged their own souls} (Q. 30:9).

He also says: {And their predecessors rejected (the Truth); these have not received a tenth of what We had granted to those: yet when they rejected My apostles, how (terrible) was My rejection (of them)!} (Q. 34:45).

And He says: {Do they not travel through the earth and see what was the End of those before them? They were more numerous than these and superior in strength and in the traces (they have left) in the land: Yet all that they accomplished was of no profit to them} (Q. 40:82).

The privilege bestowed upon the aforementioned is limited to power and abundance of money and the number and abundance of traces. There is no longevity in ages mentioned insomuch that this is the way of Allah that does not change in human beings through the ages. The ages of the previous generations do not increase or exceed the ages of the later generations. This is confirmed by the verses, and we are obligated to believe in it and know for sure that we ascribe truth and power to Allah and magnify Allah, the Lord of creation who says: {He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of ((Allah)) Most Gracious. So turn thy vision again: seest thou any flaw?} (Q. 67:3).

Thus, it is clear that the people of Noah did not live longer than other than the previous or subsequent nations. To confirm what has already been stated is another evidence. In Surah Muminun,  the verses mention the people of Noah until it ended with their destruction. Then came the verse: {Verily in this there are Signs (for men to understand); (thus) do We try (men)} (Q. 23:30)

Then came the later verse: {Then We raised after them another generation} (verse 31). The verses prove that the people of Noah are like others. However, the word {another generation} indicates that the people of Noah did not increase more than the Quraysh nor occupied the time of more than a century like other former or subsequent generations.

If we go back to Surah Nuh, he said to his people: {"O my People! I am to you a Warner, clear and open: "That ye should worship Allah, fear Him and obey me: "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"} (Q. 71:2-4).The words {give you respite for a stated term} prove that their ages were not long. Even if they lived a thousand years, there would be no need for the beautiful promise of prolonging their years.  

In any case, the issue of agreement between the ages of people in each era is a foregone conclusion. Therefore, how could Noah have lived a thousand years among a people who had not lived a longer amount than this age? And why?

It has been said that he would threaten a people, and they would belie him and die. And then after them, another people would come, and they would belie him and die and so on and it carried on for centuries until they belied and he called upon his Lord saying: {And Noah, said: "O my Lord! Leave not of the Unbelievers, a single one on earth!”} (Q. 71:26).

There is no proof for this claim. Allah says: {We (once) sent Noah to his people} (Q. 29:14). One cannot add another people to it because this expression only refers to the people who were present in his era and not people who were absent and in a subsequent era. Then He says in the verse in Al-Ankabut that spins the word around: {We (once) sent Noah to his people, and he tarried among them a thousand years less fifty: but the Deluge overwhelmed them while they (persisted in) sin}.  

The phrase {he tarried among them} proves that the people are the same people. They are not a people who passed away and others were born as they say.

Then, consider the phrase {but the Deluge overwhelmed them while they (persisted in) sin}. The Deluge overwhelmed the same people whom Noah tarried among. It cannot be that it refers to a people who passed away and replaced by another people. This is not according to the justice of Allah that he would punish other than the transgressors. Also, the pronoun in {overwhelmed them} refers back to those who belied Noah. Thus, we find the case in all the verses that relate the story of Noah.

In Surah Al-Muminun, it says:  {The chiefs of the Unbelievers among his people said: "He is no more than a man like yourselves: his wish is to assert his superiority over you: if Allah had wished (to send messengers), He could have sent down angels; never did we hear such a thing (as he says), among our ancestors of old. He is only a man possessed: wait (and have patience) with him for a time." (Noah) said: "O my Lord! help me: for that they accuse me of falsehood!"} (Q. 23:24). The last verse confirms that the chiefs of those who disbelieved from his people are the ones who he complained about and sought victory against because they belied him. Therefore, the pronoun refers back to the chiefs without a doubt.

Then, what happened? {So We inspired him (with this message): "Construct the Ark within Our sight and under Our guidance: then when comes Our Command, and the fountains of the earth gush forth, take thou on board pairs of every species, male and female, and thy family- except those of them against whom the Word has already gone forth: And address Me not in favour of the wrong-doers; for they shall be drowned (in the Flood)} (Q. 23:27).     

Thus in Surah Al-Araf, after mentioning the chiefs, the verses go on until Allah says: {But they rejected him, and We delivered him, and those with him, in the Ark: but We overwhelmed in the flood those who rejected Our signs. They were indeed a blind people!} (Q. 7:64). Does not the pronoun in {they rejected him} and {They were indeed a blind people} refer back to the aforementioned chiefs? Indeed, this is like the language, and all other languages.

Similarly, in Surah Hud it says: {It was revealed to Noah: "None of thy people will believe except those who have believed already! So grieve no longer over their (evil) deeds. But construct an Ark under Our eyes and Our inspiration, and address Me no (further) on behalf of those who are in sin: for they are about to be overwhelmed (in the Flood)"} (Q. 11:36-37).

In fact, we will find in Surah Yunus a proof that the ages of the people of Noah were like the ages of those who came before them or after them. Allah says: {They rejected Him, but We delivered him, and those with him in the Ark, and We made them inherit (the earth), while We overwhelmed in the flood those who rejected Our Signs. Then see what was the end of those who were warned (but heeded not)!} (Q. 10:73).The phrase {and We made them inherit (the earth)} means that the nations that came after them are from them. If the people of Noah were of prolonged age, this would be like those who came after him as inheritors. But it was not and their ages were not prolonged.

Rather, what comes in Surah Al-Haqqa is the statement of Allah telling us: {We, when the water (of Noah's Flood) overflowed beyond its limits, carried you (mankind), in the floating (Ark). That We might make it a Message unto you, and that ears (that should hear the tale and) retain its memory should bear its (lessons) in remembrance} (Q. 69:11-12). We are those who were carried in the floating Ark that Noah made. How are our lives now? It is as you know. There is no change in the way of Allah.

In Surah Yasīn, Allah says to the people to whom was sent Muhammad, the Messenger of Allah and the Seal of the Prophets: {And a Sign for them is that We bore their race (through the Flood) in the loaded Ark; And We have created for them similar (vessels) on which they ride} (Q. 36:41-42).

Is it not enough that the narrative proves that the ages of the people of Noah were like that of those who came before and after them. The way of Allah does not change, and there is no substitution or alteration. Can anyone with intellect in the heart deny this? After dragging this, we return to the question that insists on us and on all generations. The question is: “How did Noah live {a thousand years}? Why is this unambiguous term used to indicate the lifespan of his people if they are like other people who do not have a long lifespan?”

If we were to say as the one who said that he used to threaten people and then they belied him, died and then were replaced by another generation of people who then belied him and died and so on until successive centuries with Noah remaining to warn previous and successive generations, we would be saying that the subsequent generations were destroyed for the sins of the previous generation. This is not compatible with the justice of Allah and the wisdom of the Most Wise. This is first.

Then, if we say other than this, the mercy of Allah is not satisfied with the torture of his Noble Messenger with this painful punishment. The longevity of life of this man is a kind of commissioning the unbearable, and this is denied by Allah Himself with His statement: {Allah tasketh not a soul beyond its scope} (Q. 2:286). We are even taught to call to Him: {“Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us”} (Q. 2:286).

Oh, dear and prudent reader, imagine with me your condition if you lived a thousand years. You would see the people around you die and then another people would come after them and die. You would see that and live long over the years. Wouldn’t you experience weariness, boredom, fear, apprehension, bile, worry, sadness and grief?

Indeed, it is certainly inevitable. This is while you did not bother to warn those who have passed away and those who are coming, while they lie and mock. So how is it when you are contemporary with every newcomer and you invite him and he leaves you while lying and mocking you, then another newcomer comes and finds himself like the one before him, lying and mocking you! By Allah, this is a severe punishment! So how could Allah be pleased with such for His righteous Messenger? He is the Most Merciful, the Most Loving God. So how is it possible that Noah live for a thousand years among his people? And how can we understand the verse in Surah Al-Ankabut?

Let us return to the Qur´an with the hope of finding the answer of the verses in which the statement is consistent with the mercy of Allah, the Merciful and with the laws of Allah that do not change over time. With the Name of Allah, we will review the verses, hoping to get to the correct answer.

Allah says: {and he tarried among them a thousand years (sana) less fifty [years] (‘āma)} (Q. 29:14). So why this discrepancy in expressing the duration when saying {a thousand years less fifty}? Why did He not say ‘a thousand years (sana) less fifty years (sana)? Or a thousand years (‘āma) less fifty years (‘āma)? The discrepancy provides an entry point for another new understanding of the verse, so how do we understand it? And what is the safest understanding?

If we return to Surah Yunus, we find that Allah, the Exalted, says: {It is He Who made the sun to be a shining glory and the moon to be a light (of beauty), and measured out stages for her; that ye might know the number of years and the count (of time). Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain His Signs in detail, for those who understand} (Q. 10:5).

Contemplate His statement about the moon that He: {measured out stages for her}. Why? {that ye might know the number of years (as-sinīn)}. It is known that by this estimation of the moon, by making it into stages, we know the number of days in months, not in years. At the beginning of the month, it is a crescent; and in the middle, it is a full moon; and each phase has a name among the Arabs. Therefore, what is meant by years is months, not years, as evidenced by the fact that Allah says in Surah Al-Baqara: {They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage} (Q. 2:189).

So, the crescents are only times for people and times for Hajj pilgrimage. What is meant by that is knowing the four months of the Hajj pilgrimage, which are Rajab, Dhul-Qa’da, Dhul-Hijja, and Muharram. We must know the beginning and end of each month by the crescent moon, in order to determine the time of standing at ‘Arafat on the ninth day of the month, because knowing that is very important due to it being a time for people coming from every deep ravine (Q. 22:27). Therefore, it must be determined precisely so that no one misses the greatest day of the Hajj pilgrimage, which is standing at ‘Arafat. Thus, estimating the moon’s phases is only so that we know the number of days in the months that Allah called ‘years’ in Surah Yunus.

Indeed, He also referred to them as thus in Surah Al-Isra’, saying: {We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years (as-sinīn): all things have We explained in detail} (Q. 17:12).  It is well known that the difference between night and day tells us the number of days in the months. If we know the months first, we know the general calculation, which is the calculation of years. Thus, we arrive at the fact that what is meant by {years} is a thousand months, which is equal to eighty years. If we subtract fifty years from them according to the exception clause, then he remained among his people for only thirty years.

This is appropriate for the laws of Allah with all the Prophets, in all ages, and with all people. For this reason, Noah is mentioned with the other Messengers in this manner without distinguishing him by anything. Rather, he is mentioned in Surah At-Tahrīm with Lot, and each of them had one wife. If Noah had lived longer, he would have had more than one wife. It is mentioned in Surah Hud that he had one son who was among those drowned. If he had lived a thousand years, he would have had more than one son. In any case, if we go beyond Surah Hud, the historians and commentators do not mention more than three sons for him: Shem, Japheth, and Ham. They are the fathers of the current nations whose ages do not exceed one hundred at most. This is what Allah says about them: {And made his progeny to endure (on this earth)} (Q. 37:77).

And after this; can we be convinced by what we have mentioned and understand the verse of Al-Ankabut in a way that agrees with the laws of Allah that do not change? Perhaps there are those who are convinced, and there is undoubtedly those who object and refuse. There are even those who ask and say: “Why did Allah mention the verse in this allegorical (al-mutashabiha) style and in this provocative way?

We say that Surah Al-Ankabut was dedicated to confirming that people will inevitably be tempted and that they must be patient if they are believers. When He wanted to set an example for the patient ones who resist temptation, He began with Noah and mentioned his suffering with his people in this provocative style to provoke people.

He magnifies the situation so that the believer will resist temptation and misguidance. No matter how much falsehood flourishes and evil increases in every field, the believer is steadfast like mountains in the face of that.

Az-Zamakhshari in his Kashshaf realised this intended meaning in the style of the verse, so he pointed out that mentioning the word {one thousand} is more effective than saying ‘nine hundred and fifty.’ Peace be upon Noah among creation, and peace be upon the Messengers, and praise be to Allah, Lord of creation![/justify]

Bismillah ar-Rahmaan ar-Raheem...I pray that everyone is well! I wanted to wait before leaving any comments because I anticipated some discussion and discourse related to this article. However, since no one left any comments regarding the content, I decided to at least initiate discussion by mentioning my opinions related to this article.

First of all, I want to acknowledge that the respected sheikh's argument regarding the age of Noah, upon him be peace, hinges on his understanding of the 'Sunnah of Allah' as well as his interpretation regarding the meaning of 'years' in the Qur´anic text. I would say that his argument is very novel and that I have never seen or read any similar view from our scholars of the past or the present. Even those contemporary scholars who favour a modernist, 'rational' interpretation of the Qur´anic text seem to have no problem with the age of Noah, upon him be peace, as mentioned in the Qur´an. Neither do they attempt to interpret the age as the respected sheikh does.

As for the weakness of his argument, I would divide it into multiple perspectives:

First, his assertion that the Qur´an's usage of the word 'Sunnah of Allah' refers to the ages of human beings is rather unwarranted. If we were to refer to the context of those five or so verses that mention 'the Sunnah of Allah,' we would see that the ages of human beings as well as their composition is not mentioned. Rather, Rather, the Sunnah of Allah more so refers to Allah's dealing with the Prophets in respect to their communities. Therefore, the idea of the duration of the lives of human beings is not something that is referred to in these verses.  

Second, the verses in question do not necessarily negate the idea that the people of Noah, upon him be peace, lived a long time or what would be considered a long time to us. This is because the duration of the lives of those before the people of Noah, upon him be peace, and those after them is not clearly stated. Therefore, we do not have a benchmark to base the duration of the people of Noah, upon him be peace, before them or after them. Therefore, it is possible that the people before Noah, upon him be peace, lived well over 1000 years and the people immediately after him lived near that period of time. As for what modern science says about the duration of humans' lives, it is immaterial to our discussion because modern science deals with modern realities and conclusions. 

Third, there has not been any criticism of the mainstream interpretation of the duration of Noah's life, either from are classical commentators or modern commentators of the Koran. This is significant because if there or even the possibility of an alternative interpretation of this verse, our scholars would have mentioned it even if they hadn't agreed with it. Our books of Qur´anic exegesis narrate many different interpretations of various verses of the holy Qur´an, some of which contradicts others. However, there doesn't seem to be any interpretation forwarded by the respected sheikh narrated on the authority of any of our commentators from the past or present. 

Fourth, I would say that the strength of the respected sheikh's argument is based on the differentiation that exists between the two Arabic words for years in the Holy Qur´an. As the respected sheikh points out, Allah users two different words for 'years' in the verse when mentioning the amount of time that Noah, upon him be peace, remained with his people. As believers in the Quran, we know that every word the Creator uses is significant and has a meaning that should be pondered by those of understanding. However, the respected sheikh's assertion that the meaning of the word for 'years' (sana) refers to months and not years, is a gross misinterpretation of the verse. Every dictionary and lexicon I consulted defines the word sana as 'year,' not 'month.'  

The respected sheikh's reference to Q. 10:5 as being a proof that the word for years can mean months, does not preclude that the meaning for years is years. Although it is true that the moon's phases measure months, it is also true that such phases measures years as well. It is similar to me saying that a building is made of clay when the building is made of blocks which are made of clay. Using a smaller denomination of time does not negate the measure of time itself. Therefore, the meaning of the verse in question can very well be interpreted to mean then Allah uses the phases of the moon to indicate the number of years which is indicated by the number of months. 

Even though the respected sheikh implies that the word 'years' is allegorical, it nonetheless requires definitive proof to declare a word or phrase as allegory.  Ask for an explanation as to why two different words for 'years' are used in the verse, there are a variety of views regarding this. One view, and the most prevailing view, is that the two words are simply synonyms. Another view is that the reason that the two different words are used is because the word sana is said to indicate years of difficulty whereas the word 'amm is said to indicate years of ease (Ref. Taj al-Arus). A third view is that the two words are differentiated simply as a stylistic marker. Each view has its evidence without super imposing the view that the two words have a different meaning and that one word means 'months' while the other one means 'years.'

 In truth, all three views are equally and mutually complementary. That is to say that these three views do not contradict one another but can be equally valid. All of that withstanding, from a linguistic perspective, it is possible to interpret the verse to mean that Noah, upon him be peace, experienced the ease of fifty years during which he had not witnessed to his people; however, the one thousand years was a time of hardship due to the rejection of his people (Ref. Taj al-Arus). Thus, the use of the different words for ‘years’ is justified. Furthermore, I would argue that if a thousand months was intended, the Exalted could have very well stated {a thousand months} as He did in Surah al-Qadr.

Finally, I would say that if one really wanted to interpret the verse in Q. 29:14 to fit within a rationalist framework, such would be possible without interpreting {years} to mean ‘months.’ For example, one could readily argue that the {thousand years (alf sana} in the account of Noah, upon him be peace, is an idiom that denotes a long, indeterminate period of time. This is supported by all the other uses of the same phrase in the Qur´an, which denotes a long, indeterminate period of time (Q. 2:96, 22:47, 32:5).

This interpretation is faithful to the aforementioned views of the commentators and would portray Noah, upon him be peace, as a Prophet who had to patiently endure the rejection of his people for a long, indeterminate period of time minus the fifty years of ease. This long, indeterminate period of time could be eighty years, a hundred years, a thousand, more or less. Contextually, it would serve as an encouragement to Prophet Muhammad, peace and blessings be upon him and his progeny, as he had to similarly endure the rejection of his people. It also serves as an enduring spiritual truth that encourages the believers who may have to withstand a ‘long, indeterminate period’ of trials in life before salvation.