Tafsir of Al-Mu'minoon 23:27

(Then We inspired to him) immediately following that, or it is said: because of that, (that construct the ship), the "that" (an) is explanatory of the meaning of the speech contained within the inspiration. (Under Our eyes), while being enveloped in Our utmost preservation and care from transgression or deviation in its construction, (and Our inspiration), and Our command and instruction regarding the method of its construction.

The fa (then/so) in His saying: (So when Our command comes) is for sequencing the content of what follows upon the completion of the ship's construction. The "command" here refers to the punishment, as in His saying, "There is no protector today from the command of Allah"; it is a command of matters, not the command to embark, which would be a command of instructions, as has been said. Its "coming" means the perfection of its approach or the beginning of its manifestation; that is, when the effect of the ship's completion—Our punishment—arrives.

His saying, the Almighty: (And the oven overflows) is an explanation and interpretation of the coming of the command. It is narrated that it was said to him (peace be upon him): "When the oven overflows, embark, you and those who are with you." It was the oven of Adam (peace be upon him), and it passed down to Noah (peace be upon him). When water gushed forth from it, his wife informed him, and they embarked.

There is disagreement regarding its location: it is said it was in the Mosque of Kufa—meaning in its location to the right of one entering from the gate of Kindah today. It is also said: in ‘Ayn Wardah in the Levant; it is said: in the Jazira near Mosul; it is said: the "oven" is the face of the earth; and it is said: "the oven overflows" is a metaphor for the heat of the battle (tahammi al-watis). Ali (may Allah ennoble his face) interpreted "the oven overflows" as the dawn breaking; thus, it is said its meaning is that the overflowing of the oven occurred at the breaking of dawn, though there is remoteness in this. The full discussion of this has preceded you.

(And insert into it), meaning: enter into it. It is said "he inserted into it," meaning he entered it, and "he inserted him into it," meaning he made him enter it; from which is His saying: "What has put you into Saqar?" (Of each), meaning of every species, (a pair), meaning two individuals joined together, as His saying "two" clarifies, for it is evident for two individuals rather than two groups.

Most reciters read "of each pair" (min kullin zawjayn) in the genitive construction, such that the object is "two"; i.e., insert from every species a male and female, as two individuals, like a camel and a she-camel, or a stallion and a mare. It is narrated that he (peace be upon him) did not carry in the ship anything of that sort except what gives birth or lays eggs. As for what is generated from decomposition, such as bugs, flies, and worms, he did not carry anything of them. Perhaps mules and the like are included in the lack of being carried under this category, because they result from the procreation of two types; thus, carrying them is unnecessary if the carrying is to prevent the extinction of the species, as is apparent. Therefore, they require a new creation just as they were created in the beginning of the matter.

The verse is explicit that the command to insert was before the construction of the ship. In Surah Hud: "Until when Our command came and the oven overflowed, We said, 'Load into it of each [creature] a pair.'" The viewpoint is to interpret it as an account of another definitive command that came when the oven overflowed—the event upon which the conditional command was contingent—out of concern for the subject of the command. Or, that it is the same previous command, but because the conditional command—prior to the realization of the condition—is equivalent to non-existence regarding the obligation of the commanded act, it is made as if it only occurred upon its realization, so it is recounted in the form of a definitive act.

(And your family): it is said to be conjoined to "two" in the reading of the genitive construction, or to "pair" in the reading with tanwin. It is not hidden that the meaning is corrupted thereby; rather, it is in the accusative case due to a verb conjoined to "and insert," meaning: "and insert your family." The intent by them is the nation of response who believed in him (peace be upon him), whether they were of his kin or not. The release of the term "family" upon them came in this way, and it was interpreted here rather than the famous meaning so as to include those who believed who are not of kin, for they have been mentioned in Surah Hud, and the Qur'an explains itself.

On this basis, His saying: (Except for those against whom the word has already gone forth among them) is a discontinuous exception. Some chose to interpret "family" in the famous sense, intending his wife and his sons from it, as in Surah Hud. In that case, the exception is continuous, as it was there. The lack of mentioning those who believed is due to sufficiency in the explicit statement there, along with the indication of what is in the exception—and what follows it—that he should be inserted.

The delay of the command to insert the family—on both estimations—from what was mentioned regarding the insertion of the pairs is because the insertion of the pairs requires the exertion of labor from him (peace be upon him) and the assistance of his family to him. As for them, they enter by their own choice. Also, because in the latter there is a form of detail by mentioning the exception and others; thus, preceding it would disrupt the responsiveness of the noble structure.

The "word" refers to the word of destruction. The intent of "preceded" is its realization in pre-eternity, or the writing of what indicates it on the Preserved Tablet before the world was created. The ‘ala (upon) was brought because the preceding [decree] is harmful, just as the lam (for) was brought in His saying: "Those for whom the best has already been preceded from Us," because the preceding [decree] is beneficial.

(And do not address Me concerning those who have done wrong), meaning: do not speak to Me regarding them with intercession or saving them from drowning or similar things. If the intent by them is those against whom the word has preceded, then the manifestation in the place of the pronoun is not hidden in its reason. (Indeed, they are to be drowned).

This is a justification for the prohibition or for what is indicated by the lack of accepting intercession for them; that is, they are decreed to be drowned inevitably because of their wrongdoing through polytheism and other sins. And whoever is in such a state, it is not fitting that one should intercede for him or be interceded for. How could that be otherwise when his destruction is among the blessings for which one is commanded to offer praise, as indicated by His saying...