And when His threatening - glorified and exalted is He - became prolonged for those who insisted on their corruption, and did not turn back from their misguidance and obstinacy, with examples like the fates of the former ones and the disasters of the past, He varied in these verses the beauties of the indications of monotheism and the Hereafter with clear and evident faces, and decisive proofs, and shining arguments. He - glorified and exalted is He - presented those stories as a tangible evidence that among the people there are the wicked and the good, along with the guarantee in the indication of the completeness of ability and the jealousy against polytheism towards that presence - detailing the conditions of those whose destruction was previously indicated and clarifying their fates, and that their strength did not avail them at all, nor did their multitude, by His saying: "And how many a town have We destroyed" [Al-A'raf: 4] and His saying: "And when their term comes, they will not remain behind an hour" [Al-A'raf: 34]. This is a consolation for the Prophet - blessings and peace be upon him - and a strengthening for the righteous among his followers by alerting them that turning away from the verses is not a characteristic of this nation, but rather it is the habit of the previous nations, and that the blessings are specific to the grateful; and thus the punishments are confined to the disbelievers. So He - exalted is He - said: "Indeed, We have sent" meaning: with Our greatness, and He began it with the letter of expectation for what the perceptive listener has in longing to mention what has been repeated in reference to it. And because the 'lam' which responds to the omitted oath is not usually pronounced except when accompanied by: (Qad); for the oath sentence is not presented except as a confirmation of the sentence that is sworn upon, which is its response, so it is a presumption of the meaning of expectation which is the meaning of (Qad) when the addressee hears the word of the oath "Nuh" meaning: the son of Lamech, the son of [UNTRANSLATED-LATIN: Matushalakh], the son of [UNTRANSLATED-LATIN: Akhnukh], and he is Idris - peace be upon him - and he was at the time of the sending fifty years old.

And when his sending ﷺ was before the tribes with the difference of languages, he said: ﴿To his people﴾ meaning: those who filled the earth, as in the Hadith of intercession in the two Sahihs and others from Anas - may Allah be pleased with him - 'Come to Noah, the first Prophet whom Allah sent to the people of the earth.' And among them is the strength to carry out what they want, which is not hidden from anyone who reflects on their traces and knows their news. If their traces are present, then the intended goal has been achieved. If they are for those after them, it is known - by the rule of the analogy of stability - that they are stronger in similar matters and higher than them. To bring this as evidence for what has been mentioned, it came unaccompanied by conjunctions, and with all of that, it is a reminder that all the messengers agree on the call to what is indicated by the proof ﴿Indeed, your Lord is Allah, who created the heavens and the earth﴾ [Al-A'raf: 54] of monotheism and righteousness, and other than that from the oceans of evidence and arguments that are tumultuous waves - and Allah is the guide to the path of righteousness. And the fact that Noah - peace be upon him - is a messenger to all the people of the earth - because they are his people due to the unity of their language - does not detract from the specification of our Prophet ﷺ with the universality of the message; because the meaning of universality is his sending to all the different nations with the difference of tongues and to all who are human, jinn, and angels. And there will come - if Allah, the Exalted, wills - in Surah As-Saffat further clarification of this.

And when it was one of the great objectives to inform that which this messenger called to, the messengers - may the best prayers and peace and greetings and honor be upon all of them - have always called to it, and Noah was the first messenger whose message was mentioned following the mention of his sending by mentioning what he was sent with, with the conjunction by saying ﴿He said: O my people﴾ meaning: he endeared himself to them with this addition ﴿Worship Allah﴾ meaning: the One who has all greatness in creation and command; for He is deserving of that and has charged His servants with it.

And when the intended purpose was to single Him out with that, he explained it by saying, confirming it by stating, "What is [the matter] with you?" And he delved deeply into the negation, saying, "There is no god other than Him." Then he said, explaining or continuing, warning and confirming for the sake of their denial: "Indeed, I fear for you" in this world and the Hereafter. And perhaps he said here, "the punishment of a great day," and in (Hud): "painful" [Hud: 26]. And he said in (the Believers): "Will you not fear?" [the Believers: 23]. This is because the arrangement of the three surahs - although it is correct that it is by the effort of the Companions - may Allah be pleased with them - perhaps it came in the order of their revelation, as they are Meccan, and according to the order of the words of Noah - peace be upon him - to them. So he softened the words for them at first, in that he misled them into thinking that the greatness described by "the day" is not because of the punishment, but for another matter. Thus, the punishment becomes absolute, encompassing any punishment, even if it is slight. So when their denial persisted, he clarified to them that its greatness is indeed due to the pain of the punishment that occurs therein. And when they persisted in their obstinacy, he said to them the words of the All-Powerful when He threatens at the disobedience of others to Him: "Will you not do what I say to you?" meaning that whenever you oppose after this, I will hasten to punish you, and you know My power.