Until it is the one after which the speech begins, it has entered upon the sentence of condition and consequence. If you say:

Why did it occur as a limit? I say: Because of His saying: "And the ark was being constructed," meaning: and he was constructing it until the time of the appointment came.

If you say: "So if 'until' is connected to 'was constructing,' what do you do with what is between them in speech?" I say: It is a state of 'was constructing,' as if he said: he was constructing it while every time a group of his people passed by, they mocked him. If you say: "What is the response to 'every time'?"

I say: You are between two matters: either you make 'mocked' an answer and 'said' an initiation, on the assumption of a question from a questioner. Or you make 'mocked' a substitute for 'passed' or a description for 'group' and 'said' an answer. And 'and save your family' is an addition to two, and likewise 'and whoever believes,' meaning: and carry your family and the believers from among them. And he excluded from his family the one upon whom the saying has preceded that he is from the people of the Fire, and the only reason for the preceding saying is the knowledge that he chooses disbelief, not for predestining it upon him.

[The saying 'he chooses disbelief not for predestining it upon him' is according to the doctrine of the Mu'tazila regarding the non-precedence of decree and destiny over evil and his unwillingness. But the doctrine of Ahl al-Sunnah is that every possible thing is preceded by decree, destiny, and will, even if it is evil. (A)]

And His will regarding him - glorified and exalted is He - said Al-Dhahhak: He meant his son and his wife except for a few. It has been narrated from the Prophet, blessings and peace be upon him, that he said: "They were eight: Noah and his family, and his three sons, and their wives."

[I have not seen it raised. Al-Tabari mentioned it with a chain from Qatadah who said: It was mentioned to us that only Noah and his wife and his three sons and their wives were on the ship. Thus, they were all eight.]

And from Muhammad ibn Ishaq: They were ten: five men and five women. And it was said they were seventy-two men and women, and the sons of Noah: Shem, Ham, and Japheth, and their wives. So the total is seventy-eight: half of them are men and half are women.

And it is permissible for it to be one speech or two speeches. The one speech is that it connects with 'In the name of Allah,' 'board' as a state of the conjunction, meaning: board it while mentioning Allah. Or saying 'In the name of Allah' at the time of its running and at the time of its mooring, either because the running and mooring are for the time, or because they are two sources like running and mooring, from which the time added was omitted, like their saying: the rising of the star, and the advance of the pilgrim.

And it is permissible that it means a place of running and mooring, and their positioning is by what is in 'In the name of Allah' from the meaning of the action, or by what is in it from the intention of the saying. And the two speeches are that 'In the name of Allah' is its running and mooring, a sentence of a subject and a concise predicate, meaning: 'In the name of Allah, its running and mooring.' It is narrated that when he wanted it to run, he said: 'In the name of Allah,' and it ran, and when he wanted it to moor, he said: 'In the name of Allah,' and it moored. And it is permissible to insert the name.

[Muhammad said: 'And it is permissible to insert the name ...' Ahmad said: 'It is a repulsion from the belief that the name is the named, for if he believed that, he would not have made it inserted, and Allah knows best.]

Like His saying:

Then the name of peace be upon you both.

[My daughters wished that their father would live ... And am I not but from Rabi'ah or Mudar?

When the day comes for your father to die ... Then do not scratch your face nor shave your hair.

And say: He is the man who did not dishonor his friend ... nor betray the trustworthy nor deceive.

Until the year, the name of peace be upon you both ... And whoever weeps for a complete year has excused himself.]

To Al-Bayd bin Rabiah Al-Amiri, he advises his two daughters, Asma and Yusra. And he wishes: it is a past tense, or a present tense from which one of the two تاءs has been omitted, and the question is a denial, which is a metaphor for the inevitability of death. And 'a day': it is a time for the tune. And what is meant by it: any time. And 'to die': it is the subject. 'He scratched his face': he wounded it with his nails, meaning: do not exaggerate in grief until you do that. And he stopped at poetry raised in the form of the nominative in a language, forbidding them from grief and commanding them after his virtues. And 'his friend': it is a front object, and 'to the year': it is related to the saying, and the word 'name' is inserted between 'then' and the word 'peace', because he wanted to greet them with this word specifically, even if it conveys another meaning. And it was said: he inserted it as an indication that there is no safety for them after his death. And in 'then' there is a hint that he did not greet them now, but rather that after the year, the meaning is that he will not come to their minds nor will they grieve for him after that. He expressed it with the peace of parting, which necessitates separation, and separation usually necessitates forgetting. It is possible that the meaning is to indicate that the will has been completed, then he said: And whoever weeps for his loss for a whole year has made a full excuse, as if he is apologizing for his silence by saying that he has fulfilled his duty, meaning: and you both are likewise.