Surah Al-'Ankabut (The Spider): Verse 14

The connection of this verse to the preceding ones is that after Allah (Exalted is He) established the religious obligations (Taklīf), mentioned the categories of the obligated, promised a great reward for the sincere believer, and warned the disbeliever and hypocrite of painful punishment, He clarified that this obligation was not exclusive to the Prophet (PBUH), his Companions, and his Ummah. Rather, it was the case before them, as stated: {And We have certainly tried those who were before them} (Al-'Ankabut: 3). Among those tested were Noah (peace be upon him) and his people, and Abraham (peace be upon him) and others.

Then Allah says: {And he remained among them for a thousand years minus fifty years}.

There are several issues concerning this verse:

Issue 1: What is the wisdom in mentioning the duration of his stay?

We say: The Prophet (PBUH) felt distressed due to the disbelievers' refusal to accept Islam and their persistence in disbelief. Noah (peace be upon him) called them for nearly a thousand years, yet only a few from his people believed. He was patient and did not become weary. Therefore, you (O Prophet) are more deserving of patience, given the shorter duration of your call and the larger number of your Ummah.

Furthermore, the disbelievers were deluded by the delay of punishment from them. Even with such a long delay, they were not saved. Thus, they should not be deluded by this limited delay, as the punishment will eventually reach them.

Issue 2: Regarding the exception in the number.

Some scholars stated that the exception in a number implies the remaining amount. If someone says, "So-and-so owes me ten, except three," it is as if he said, "He owes me seven." If this is understood, then His saying: {a thousand years minus fifty years} is like saying "nine hundred and fifty years." So, what is the wisdom in deviating from this direct phrasing to another?

Al-Zamakhshari mentioned two benefits for this phrasing:

1. The exception indicates certainty (Taḥqīq) and affirmation. Omitting it might lead to the assumption of approximation. If someone says, "So-and-so lived a thousand years," one might assume he means "approximately a thousand years," not precisely. Stating "except a month" or "except a year" removes this assumption, making the precision clear.
2. The mention of Noah's stay among his people was to show the extent of his patience. The Prophet (PBUH) is more deserving of patience, even with the shorter duration of his call. Since this is the case, the number mentioned is one of the highest ranks of numbers that have a single, established name. The ranks of numbers proceed from units up to ten, tens up to a hundred, and hundreds up to a thousand. Beyond that, multiplication is achieved by repetition, such as saying ten thousand, one hundred thousand, or a thousand thousand.

Issue 3: The human lifespan.

Some physicians claim that the human lifespan does not exceed 120 years, but this verse indicates otherwise. Reason also supports the verse, as remaining in the human composition is possible in itself; otherwise, the person would not have remained alive. The continuous effect of the agent acting upon him is possible because if the agent is Wājib al-Wujūd (Necessary Existent), its permanence is clear. If it is not, it has an agent, which ultimately leads back to the Necessary Existent, who is eternal. Thus, His effect can be perpetual, making prolonged existence intrinsically possible. If it does not last, it is due to an accidental impediment (ʿāriḍ), but this impediment is capable of non-existence; otherwise, the lifespan would not have reached this duration due to the necessity of the impeding accident existing. Therefore, their statement contradicts both reason and transmission (Naql).

(Then we say): There is no dispute between us and them, because they say the natural lifespan does not exceed 120 years, whereas we say this lifespan is not natural but a divine gift (ʿaṭā’ ilāhī). As for the natural lifespan, it does not last even a moment with us, let alone a hundred years or more.

His saying, the Exalted: {So the flood seized them while they were wrongdoers}.

There is a subtle indication here: Allah does not punish merely for the existence of wrongdoing, otherwise, He would punish anyone who committed an injustice and then repented, as the injustice had occurred. Rather, He punishes for persistence in wrongdoing. Thus, His saying: {while they were wrongdoers} means He destroyed them while they were still upon their injustice. If they had abandoned it, He would not have destroyed them.