And when that was completed in the clearest of paths, and it was concluded with an encouragement to remember, and the mention of the Book of Musa was a catalyst for the expectation of the mention of his news and the news of others from the messengers, it was directed - coupled with the particle of expectation on the agent that I have estimated in His saying: ﴿Shall you not worship except Allah?﴾ [Hud: 2] or on His saying: ﴿Indeed, you are but a warner﴾ [Hud: 12] which is better and closer - His saying: ﴿And certainly We sent﴾ means: with what We have of greatness ﴿Nuh to his people﴾ meaning those who are on his tongue; and what follows that from the stories is a confirmation of the content of this parable, and a reinforcement, consolation, support, and solace for this noble prophet so that his heart does not become constricted by anything of what he was commanded to convey, out of concern for the faith of anyone, even if they were the closest of creatures to him and the dearest to him, as has been previously indicated in His saying: ﴿So let there be no constriction in your heart from it﴾ [Al-A'raf: 2] and His saying: ﴿And your heart is distressed by it﴾ [Hud: 12] and it will come in His saying: ﴿And all that We relate to you of the news of the messengers is that We may strengthen your heart﴾ [Hud: 120]. It is clear that these stories were conveyed for this meaning, and that their context in Al-A'raf and others was for a different purpose as has been previously mentioned. And that the inclusion of this aim is the demonstration of the destruction of those who were stronger than the Arabs in power, and more numerous in gathering, and more capable in affairs, and more obstinate, and greater in corruption, and sharper in hostility, and what occurred in their lands of calamities and terrifying horrors as a warning against resembling their condition by committing their actions. So there is a difference between what is presented for something and what is necessitated by that thing. For this intended purpose here, the story of Nuh has been prolonged in this surah more than it has been prolonged in others, and it was prefaced by His saying: ﴿Indeed, I﴾ meaning: saying according to the reading of the majority with a kasrah, and the estimation according to Ibn Kathir and Abu Amr and Al-Kisai: mixed with that I ﴿am for you﴾ meaning: specifically ﴿a clear warner﴾ meaning: a frightening one with profound warning, I clarify what I have been sent with to the utmost clarity. And it was mentioned in it that his argument with them was prolonged and that when the matter of Allah became clear to him, he sought refuge from questioning about it and about everything similar to it. And his story was interspersed with His saying: ﴿Or do they say, he has fabricated it?﴾ [Hud: 35] as an address to this noble prophet, and it was concluded with His saying: ﴿So be patient; indeed, the outcome is for the righteous﴾ [Hud: 49]. And the story of Ibrahim, peace be upon him, was mentioned for what it contained of the fact that he was given glad tidings of a son in a manner that was not customary, so he did not hesitate about it. And that he argued with the messengers regarding the people of his nephew Lut. And that when the decree of the matter was established and the judgment was decisive, he submitted to his Lord while being forbearing, compassionate, and turning back to Him, among other things that the context of the stories alludes to. It is as if it was said: You are but a warner, We have sent you to convey what you have been sent with of warning, even if it is difficult for them. And by Our might, We have indeed sent before you messengers who warned, so they called to what you have been commanded to call to and warned them of what is difficult for them from Our punishment, in compliance with Our command, and they left nothing of it out of fear of rejection or hope for acceptance, while their nations said to them what your nation has said to you, as indicated by His saying, exalted is He, about Nuh: ﴿And I do not say to you, I have the treasures of Allah﴾ [Hud: 31] - the verse. And there were among the opponents from their nations those who were close to him in lineage and whose matter was dear to him, from a son and a companion and others. This is while their stories are evidence for His saying, exalted is He: ﴿Indeed, the day will come to them that will not be turned away from them﴾ [Hud: 8] and a warning to them against their similar words: ﴿What is holding it back?﴾ [Hud: 8] and a support for His saying: ﴿And before it was the Book of Musa, a leader and a mercy﴾ [Hud: 17] - and other than that from what has preceded. It has been known from this aspect in the repetition of these stories, and that in every surah there is a purpose that differs from the purpose in others, even if benefits are derived from that. Among them is the demonstration of the ability in clarifying the miracle by varying the meaning in different aspects, for there is in that a high level of eloquence, for perhaps a stubborn person might say at the challenge: The eloquent expression has been fulfilled in the most complete and exquisite style in these stories, so there remain no words for us to express these meanings until we bring something like this story; so it was brought again to demonstrate his inability and to cut off his argument. And perhaps it was repeated a third and fourth time to emphasize that and to enable consideration of the various forms of expression and to strengthen the Prophet, blessings and peace be upon him, against the harm of his people from moment to moment. So if it is said: Why does it come sometimes in the utmost elaboration and sometimes in the utmost brevity and sometimes in the middle? It is said: This is from the highest degrees of eloquence and the greatest ranks of fluency and excellence. If it is said: We see that the story is elaborated in some surahs to the utmost elaboration and then is summarized in others to the utmost brevity and it includes what was not included in the elaborated one, as in Al-Ankabut, for it specified therein the duration of his stay and that it was a thousand years less fifty years, then why did it not encompass all the meanings in the elaborated position as is most appropriate for the state of elaboration, especially for one who does not forget anything and does not overlook? And if there is an omission, it was in the summary. It was said: Our Sheikh, the guardian of the age, Abu Al-Fadl Ibn Hajar, mentioned in his book: "The divisions and types": He did not arrange it to be memorized; for if he had arranged it in an easy manner, those who have ease of access to it would not memorize it. And if the way of access is difficult, it is more likely to be memorized so that it remains in remembrance of all of it. And he mentioned that he did this in emulation of the glorious Book; for perhaps he brought the stories in a non-ordered manner. Our Sheikh said: And from here it appears that among the secrets of specifying some summaries with what is not in the elaborated is the encouragement to memorize all - this has ended. And these are benefits that should not be neglected but should be utilized wherever possible, and the main point in the relevance is the first aspect, which is that in every surah there is a relevance that pertains to that surah, then he takes into account in elaboration and otherwise the meanings relevant to the purpose for which the story was conveyed - and Allah is the Grantor of success.

And the lam in "Indeed" is for swearing. Imam Abu al-Hasan Ali ibn Isa al-Rummani said: Because it enters upon the verb and the particle that is specific to the verb, in what is correct in its meaning with it. And the lam of beginning is specifically for the noun. The meaning of "Indeed" is the expectation of the news to be close to the state. It is said: The prince has indeed mounted - for a people who expect his mounting. And upon this saying, it has been said: "And indeed We have sent." And the clarification is: the manifestation of the meaning to the self by what can be comprehended. Its origin is cutting, so clarification is the cutting of the meaning from others so that it appears in itself - this is the end.