And when He made clear the specification of His progeny by their survival and the destruction of others; and He presented what is worthy of it; from His praise; out of concern for it; and encouragement for similar; He informed about His enemies that He had inflicted upon them; because they did not possess what was the cause of His happiness; from faith; by His saying - indicating the greatness that He created - glorified and exalted is He - in their drowning; with the tool of delay -: ﴿Then We drowned﴾; meaning: by what we have of greatness; which nothing can withstand; ﴿the others﴾; meaning: those who opposed Him in words; and actions; thus they deserved the opposites of our actions with Him; and they are the people of the earth all of them; except for the people of the ship; and all of them (p-249) are his people; as is evident from the verses; if one reflects on their expression about the call; and the drowning; and his supplication - peace be upon him - upon them; and the apparent narration reported by the two Shaykhs; and others; from Anas - may Allah be pleased with him - in the hadith of intercession; that the people say: 'Go to Noah; the first prophet whom Allah sent to the people of the earth'; and they were merely a people, not more; because they were of one tongue; before the confusion of tongues; by the agreement of the people of history; and just as the Arabs are referred to as all of them; upon their spread; and the vastness of their lands; that they are a people; for their gathering in the language; although they are tribes that cannot be counted; nor do they share a single lineage; except in Ishmael - peace be upon him -; and it is said: above him; for the genealogists have unanimously agreed that Adnan is from the children of Ishmael - peace be upon him -; they said: he is from the children of Adnan; and they disagreed about Qahtan; the father of Yemen; and likewise Thaqif; it is said: they are from the children of Ishmael - peace be upon him -; and it is said: no; then whoever said that Thaqif is from the children of Ishmael - peace be upon him -; they said: he is from the children of Adnan; and some of them said: no; then indeed from the children of Adnan are Rabiah; and Mudar; and below Mudar are Kinana; and Hudhayl; and Al-Qarrah; and Khuzay'ah; and Asad; and Tamim; and Muzaynah; and Al-Rabab; and Dabbah; and Qays; and below that are Bahilah; and Ashja'; and Fazarah; and Kinana; and Quraysh; and various others; and below Rabiah are Bakr ibn Wa'il; and others; and below that are Shayban; and Abd al-Qays; and Al-Namir; and various others; and below Qahtan; the father of Yemen; are Lakhm; and Judham; and 'Ailah; and Ghassan; and Kinda; and Hamdan; and Al-Azd; and among them are the Ansar; and various others; (p-250) all of these - with this branching; and spread; and difference in religions; rather even in some of the language - are called 'one nation'; and 'a people'; for the gathering of their tongue in the original Arabic; and the children of Isaac are not from them; without dispute; even though they are the children of their uncle; for their contradiction to them in the tongue; although they are closer to Qahtan; and Thaqif; in lineage; according to those who said: they are not from the children of Ishmael - peace be upon him -; and likewise the children of Isaac - peace be upon him - diverged with the divergence of the tongue; for the children of Ishmael are a people; and the children of Al-'Ays - who are the Romans - are a people; and likewise the other nations; indeed the tongue is what differentiates between them; and the universality of his call to the children of Adam - peace be upon him -; in this manner; does not detract from the specificity of our Prophet - blessings and peace be upon him - with the universality of the call and the message; to those other than his people; as for the universality, indeed he was sent to all who inhabit from mankind; and the angels; and the jinn; and as for the call of the peoples; the intended meaning is that he was sent to those who agree in the tongue; and those who oppose in it; and as for others, he was not sent to those who opposed him in the tongue; nor to those of a different kind; although it is recommended for him to command those who oppose in the tongue; and to forbid them; from the perspective of enjoining what is good; and forbidding what is wrong; without obligation; and if we concede in Noah - peace be upon him - that he was not sent to all the people of the earth; it is refuted by Adam - peace be upon him - for he is a sent prophet; as narrated by Imam Ahmad; and Abu Dawood al-Tayalisi; and Muhammad ibn Yahya ibn Abi 'Umar; and Abu Bakr ibn Abi Shaybah; and Al-Harith (p-251) ibn Abi Usamah; and Abu Ya'la al-Mawsili; and Ishaq ibn Rahawayh; in their musnads; and Al-Tabarani in his middle dictionary; from Abu Umamah al-Bahili; and Abu Dharr - may Allah be pleased with both of them - and in some of the narrations of Abu Dharr there is a clear statement of the message; and no one doubts that he was a messenger to all who reached him from his children; and they are all the people of the earth; and likewise Noah - peace be upon him -; no one doubts that he was after the flood a messenger to all the people of the ship; as he was before that; and they are all the people of the earth; so what I have presented that the specificity of the message to those with different tongues from all the children of Adam; and to those who oppose in kind from all who inhabit; is what removes the ambiguity; and Allah is the Grantor of success.