In His support, their destruction is as if He said: I destroyed them because of their denial of Me, or support Me instead of their denial of Me, as you say: this for that, meaning instead of that and in its place. The meaning is: replace my grief from their denial with the solace of victory over them. Or support Me by fulfilling what I promised them of punishment, which they denied when I said to them, "Indeed, I fear for you the punishment of a great day." "By Our eyes" means by Our protection and guardianship, as if He has with Him from Allah guardians who protect him with their eyes, so that nothing may harm him nor spoil his work. From this is their saying: upon him from Allah is a protecting eye. And Our revelation means We command you how to act and teach you. It has been narrated that it was revealed to him to make it like the beak of a bird. It has been narrated that it was said to Noah, blessings and peace be upon him: when you see the water boiling from the oven, then board the ship with you and those with you. When the water gushed from the oven, his wife informed him, so he boarded. It was said that it was Adam's oven, and it was made of stones, and it came to Noah. There is disagreement about its location. According to Al-Shabi: in the mosque of Kufa to the right of the one entering near the door of Kinda, and Noah built the ship in the middle of the mosque. It was said: in the Levant in a place called 'Ayn Wardah. It was said: in India. And from Ibn Abbas, may Allah be pleased with him: the oven is the face of the earth. And from Qatadah: the highest place on earth. That is, its highest point. And from Ali, may Allah be pleased with him: the boiling of the oven was the dawn breaking. It was said: its meaning is that the boiling of the oven was at the time of the dawn light. It was said: it is a metaphor, like their saying: the heat of the battle. The first saying is the correct one. It is said: he entered it: he entered it. And he entered another, and let him enter it. He said: Until when they entered them into their folds. Until when they entered them into their folds... as the wild camels are driven away. This is by Abd Manaf ibn Rabee' al-Hudhali, describing a people who were protective of their kin, so they drove the enemy until they brought him into their folds, which is a specific pass, or a specific ascent, meaning: in its paths. And he entered it in such and such, and let him enter it also as here: he entered him into it. It has been narrated: they also entered them. And as for 'Shala': it means they drove them away, being in the accusative due to their entering them, because it has the meaning of they drove them away. And 'If': it is an extra particle that has no answer, because the verse is the end of the poem as in the correct narrations. And it was said 'Shala' is its answer, so it is in the accusative with something omitted, meaning: they confined them with a confinement, but it does not fit the comparison in his saying 'as they drive away' unless it returns to their entering them. And the 'jamelah' is the plural of 'jamal' which is the owner of the camel. And 'al-shurd' - with two openings - means the scattered camels, or with two closures: the plural of 'sharud' like 'arous.' From every pair of two, from every nation two pairs, and they are the male nation and the female nation, like the camels and the she-camels, and the stallion and the mare: it has been narrated that he carried only what gives birth and lays eggs. And it was read: from every, with tanween, meaning: from every nation two pairs. And 'two': is for emphasis and additional clarification. It was brought with 'ala' with the precedence of the harmful, just as it was brought with 'lam' with the precedence of the beneficial. Allah, the Exalted, said: "Indeed, those for whom the best reward has preceded from Us," and "Our word has certainly preceded for Our messengers." And similar to His saying: "To her is what she earned, and upon her is what she has acquired." And the saying of Umar, may Allah be pleased with him: "Would that it were just enough, neither for me nor against me." If you say:

Why did We not forbid him from praying for their salvation? I said: Because of what the verse contains regarding them being wrongdoers, and the necessity of wisdom that they must certainly be drowned, due to the known benefit in their drowning and the harm in their being spared. After time had been prolonged for them, they only increased in misguidance. The conclusive argument was established against them, and nothing remained except that they be made a lesson for those who take heed. Indeed, it was emphasized in that when he was commanded to praise Allah for their destruction and his salvation from them, as in His saying: 'So the end of the people who did wrong was cut off, and praise be to Allah, Lord of the worlds.' Then he was commanded to invoke Him with a supplication that is more important and beneficial for him, which is to ask that He place him in the ship or on the land when he exits from it, in a place that He blesses for him and grants him an increase in goodness in both abodes. And to accompany the supplication with praise of Him that corresponds with his request, which is His saying: 'And You are the best of those who bring [us] down.' If you say: Why was it not said: 'So say,' due to His saying: 'When you have settled, you and those with you,' because it is in the meaning of: 'When you are settled?' I said: Because he is their prophet and their leader, so his saying is their saying, along with what it implies of the virtue of prophethood and the manifestation of the greatness of Lordship, and that the rank of that address cannot be attained except by a king or a prophet. And it was read: 'a place of descent,' meaning a descent or a place of descent, as in His saying: 'He will surely admit them to an entrance they will be pleased with.' Indeed, 'It' is the lightened form of the heavy, and the 'lam' is the differentiator between the negation and it in meaning. And the matter and the story is: 'We were certainly testing the people of Noah with a great trial and severe punishment.' Or testing our servants with these signs to see who will take heed and remember, as His saying: 'And We certainly left it as a sign. So is there any who will take heed?'