َ فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ ﴿۱۱﴾ وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَى أَمْرٍ قَدْ قُدِرَ ﴿۱۲﴾ وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَاحٍ وَدُسُرٍ ﴿۱۳﴾ تَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ كُفِرَ ﴿۱۴﴾ وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ مُدَّكِرٍ ﴿۱۵﴾ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ ﴿۱۶﴾ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ ﴿۱۷﴾

﴾11﴿ Fafatahnaaa abwaabas samaaa'i bi maaa'in munhamir
﴾12﴿ Wa fajjarnal arda 'uyoonan faltaqal maaa'u 'alaaa amrin qad qudir
﴾13﴿ Wa hamalnaahu 'alaa zaati alwaahinw wa dusur
﴾14﴿ Tajree bi a'yuninaa jazaaa'an liman kaana kufir
﴾15﴿ Wa laqat taraknaahaa aayatan fahal min muddakir
﴾16﴿ Fakaifa kaana 'azaabee wa nuzur
﴾17﴿ Wa laqad yassarnal Qur'aana liz zikri fahal min muddakir

﴾11﴿ So We opened the gates of the heaven with pouring water
﴾12﴿ And We caused the earth to gush forth with springs, so the waters met for a matter already predestined
﴾13﴿ And We carried him upon a [ship] made of planks and nails
﴾14﴿ It sailed under Our watchful eyes—a retribution for the one who was denied
﴾15﴿ And indeed, We left this story as a sign, so is there anyone who will take heed
﴾16﴿ So how was My punishment and My warning
﴾17﴿ And indeed, We have made the Quran easy for remembrance, so is there anyone who will take heed

[11,12] This indicates the acceptance of the supplication.
(فَالْتَقَى الْمَاءُ) – What is meant here is the type of water—that is, the water of the sky and the earth met. The word “التقاء” (meeting) is used when two or more things come together.
(عَلَى أَمْرٍ قَدْ قُدِرَ) – Meaning: the destruction of this people had already been decreed—that they would perish through such a flood.
This points to the concept of divine decree (taqdir).
[13,14] This refers to the way Nuh (peace be upon him) and those with him were saved.
(دُسُرٍ) – This is the plural of dusar, referring to what holds the ship firmly—like nails, iron, wood, ropes, etc. It also refers to the prow (front) of the ship, which cuts through and deflects the water.
(بِأَعْيُنِنَا) – This is from the mutashabihat (ambiguous expressions), meaning under Allah’s protection, care, and supervision.
(جَزَاءً لِمَنْ كَانَ كُفِرَ) – The word "مَنْ" refers to Nuh (peace be upon him), who was denied, though he showed great patience. Thus, jazā’ (reward) could mean either reward or vengeance taken on his behalf.
Or "مَنْ" could refer to Allah the Exalted, whose commands were denied, and in that case, jazā’ means punishment, and the "لِـ" in "لِمَنْ" means "because of" (مِنْ).
[15,16,17] This verse serves as a reminder to take lesson from the story of Nuh (peace be upon him)—regarding the punishment of the deniers and the salvation of the believers.
(تَرَكْنَاهَا) – The pronoun may refer to the entire story, or specifically to the ark (ship). That same ship had been seen by people before this Ummah, and later, its wooden planks were reportedly seen in the mountains of Ararat.
(وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ) – The meaning of “ذِكر” here is to take admonition. The ease refers to how the events of past nations and messengers are repeatedly mentioned in simple and clear expressions and in various styles—so that any person with knowledge of the Arabic language can derive lessons from them.
This verse has been mentioned along with four different stories, indicating that each of these stories has been made easy for reflection and reminder.
Thus, (الْقُرْآنَ) here refers to every story that is recited in the words of the Qur’an.
Another interpretation of “ذِكر” is memorization, based on reports from the pious predecessors that the Tawrah, Injeel, and Zabur could not be memorized by their followers—only the prophets (peace be upon them) could memorize them.
But a unique quality of the Qur’an is that people of all ages, men and women, young and old, are able to memorize its chapters or verses—just as mentioned earlier in Surah Ankabut (29).