Indeed, We sent Noah. This is a response to an omitted oath. If you say: Why do they hardly pronounce this لام (lam), except with "قد" (qad), and rarely without it, like in his saying: I swore to her by Allah a wicked oath... they slept... [[She said: May Allah curse you, you are a revealer... Do you not see the watchers and the fire around me? I swore to her by Allah a wicked oath... they slept, so there is neither news nor fire. So I became beloved, and her husband became covered with dust, with a gloomy face and troubled mind. He snores like a young camel being strangled... to kill me, while the young man is not fighting. Will he kill me while the sword is in my bed... and the sharp blue arrows like the fangs of monsters? This is Imru' al-Qais. He says: My beloved Salma was distressed when I awaited her at night, although the watchers were around her. The سمار (samar) are those who talk at night. And أحوال (ahwal) is the plural of حول (hawl), meaning side, indicating the multitude of people and their spread around her. It is reported that it is in the form of a plural and not a collection, and so is its dual form, because it refers to the side of the thing and its surroundings. All of these terms mean its surrounding side, and it can be meant in the singular as a general side metaphorically, thus it can be dual and plural in reality. Much in the past that answered the oath was linked with قد, and it is said that if it does not contain قد, it is said, because the answer is a presumption of expectation, which is the meaning of "قد" when the listener hears the word of the oath. And "إن" (in) and "من" (min) are extra for emphasis, and الحديث (hadith) means the one who speaks to match what follows. And الصالي (al-sali) is the one who is warmed by fire. Here, there is an omission indicated by the context. That is, I allowed it, so I attained my desire from her, and she was pleased with me, so I became beloved, and I was once a lover, and her husband became covered with dust: which is dirt and a dark face, gloomy of mind: reflecting it, so it is metaphorical. And كاسف البال (kasif al-bal) means sad of heart, or in a bad state. And الغطيط (ghitaat) is the rise of the voice of breath during strangulation and drowsiness and the like. And البكر (al-bakr) is the young one of camels. And الخناق (al-khunaq) is a rope used to strangle, like a belt used to tighten, and the اسار (isar) is what is used to bind the captive. And his saying: is not fighting, means as he claims to be brave. And المشرفي (al-musharafi) is the sword, named after مشارف (masharif), the plural of مشرف (musharif), which are villages in the land of the Arabs close to the countryside, likening it to beds due to its extension beside it and its proximity to it. And المسنونة النبال (al-masunat al-nibal) are the pointed arrows. And الزرق (al-zurq) are the blue ones, clear in color. And he likens them to the fangs of monsters in sharpness of tips, and the abhorrence of all in souls. This does not necessitate the existence of the monster and the sight of its fang, although the Arabs claimed it.]] ... I say: This was because the oath sentence does not flow except as an affirmation of the sentence sworn upon, which is its answer, so it was a presumption of the meaning of expectation, which is the meaning of "قد" when the listener hears the word of the oath. It is said: Noah, blessings and peace be upon him, was sent when he was fifty years old, and he was a carpenter. He is Noah, son of Lamech, son of Methuselah, son of Enoch, and Enoch is the name of the prophet Idris, blessings and peace be upon him. And it was read: other than it, with the three movements, the nominative being in place, as if it were said: What is wrong with you, there is no god other than Him. And the genitive is according to the wording, and the accusative is for exception, meaning: What is wrong with you, there is no god except Him, like saying: There is no one in the house except Zayd or other than Zayd. If you say: What is the position of the two sentences after His saying: "Worship Allah"? I say: The first clarifies the reason for His exclusivity in worship. The second clarifies the reason for worshiping Him, for He is the one whose punishment is to be feared, unlike what they used to worship besides Allah. And the great day is the Day of Resurrection, or the day of the punishment descending upon them, which is the flood.