Surah Al-Anbiya: (76 - 77) And Noah, when he called...

Regarding His saying, the Exalted: {When he called before}, there are two issues concerning it:

There is no doubt that this call refers to his supplication against his people for punishment. This is confirmed by God Almighty recounting it in two ways:

1. Summarily: As in His saying: {So he called upon his Lord, "Indeed, I am overcome, so grant me victory"} (Al-Qamar: 10).
2. In Detail: As in His saying: {And Noah said, "My Lord, leave not upon the earth from among the disbelievers even one dweller"} (Nuh: 26).

This is also supported by God Almighty's response: {So We answered him and saved him and his family from the great distress}. This response indicates that the salvation mentioned was what was sought in the request. This proves that his call and supplication were for Him to save him from the harm inflicted upon him by them through rejection and denial, and for Him to grant him victory over them and destroy them. This is why it is said immediately after: {And We aided him against the people who denied Our signs}.

The verified scholars are agreed that this call was by the command of God Almighty. If it were not by His command, it is not inconceivable that the sound course of action would have been not to answer him, which would lead to a deficiency in the status of the Prophets. Furthermore, if undertaking such demands were not by command, it would constitute an exaggeration in causing harm.

Others have said that peace be upon him was not authorized to do so. It is narrated from Abu Umamah that no one among God's creation has felt regret like the regret of Adam and Noah. Adam's regret was for accepting the whisperings of Iblis, and Noah's regret was for supplicating against his people. God Almighty then revealed to him: "Do not regret, for your supplication aligned with My decree."

Regarding His saying, the Exalted: {So We saved him and his family from the great distress}:

The term {his family} here refers to the people of his religion (i.e., those who believed).

There are several interpretations regarding {the great distress}:

1. The Punishment Sent Down upon the Disbelievers: This is the drowning, which is the view of most commentators.
2. The Rejection of His People and the Harm He Suffered from Them.
3. The Combination of Both Matters: This is the view of Ibn Abbas (may God be pleased with him), and it is the closest interpretation. This is because he had called them to God for a long period and suffered every kind of harm from them, and his grief increased because of that. When God informed him that He would drown them and commanded him to build the Ark, he was still in grief and fear regarding who would be saved from drowning and who would drown. Thus, God Almighty removed the great distress from him by saving him from all of that and saving everyone who believed with him.

Regarding His saying, the Exalted: {And We aided him against the people}:

Ubayy ibn Ka'b recited it as: {And We aided him over the people}.

Al-Mubarrad said that the meaning is: "And We aided him against the harm of the people." God Almighty also said: {Then who will save us from the might of Allah?} (Ghafir: 29), meaning, who will protect us from His punishment.

Abu 'Ubaydah said that the preposition min (from/against) here means ala (over/upon).

The author of Al-Kashshaf said that it is the nusr (aid) whose passive form is intasar (to be victorious). He heard someone deliriously supplicating against a thief: "O God, grant them victory over him," meaning, make them victorious over him.

Regarding His saying, the Exalted: {Indeed, they were a people of evil}:

The meaning is that they were a people of evil because of their rejection of him and their denial of him, so We drowned them all. This clarifies the reason by which He saved him from them.

(The Fifth Story: The Story of David and Solomon, peace be upon them)

{And David and Solomon, when they judged concerning the field in which the sheep of a people had strayed and pastured therein, and We were witnesses to their judgment. So We made Solomon to understand it; and to both We gave judgment and knowledge. And We subjected the mountains to exalt God with him, and the birds. And We were the Doers.}

{And We taught him the making of garments of mail for you, to protect you from your might. Will you then be grateful?}

{And for Solomon, the fierce wind, running by his command to the land which We had blessed. And We are, of all things, Knowing.}

{And of the devils were those who dived for him and performed other work besides that. And We were their guardians.}