Tafsir of Nuh 71:25-27

"Because of their sins, they were drowned..."

The placement of mimmā khaṭī’ātihim (because of their sins) at the beginning serves to clarify that their drowning in the flood and their subsequent entry into the Fire were solely due to their sins. This meaning is emphasized by the addition of mā. In the reading of Ibn Mas‘ūd, it is min khaṭī’ātihim mā ughriqū (because of their sins they were drowned), with the relative clause delayed. This is a sufficient deterrent for anyone who commits sins. The disbelief of the people of Noah was merely one of their sins, even if it was the greatest of them. All their other sins were denounced just as their disbelief was denounced; no distinction was made between them regarding the necessity of punishment, so that a sinful Muslim might not rely solely on his Islam, knowing that he possesses that which warrants punishment even if he is free from the greatest sin.

It is read as khaṭī’ātihim (with a hamza), khaṭayāhum (with the hamza changed to a ya’ and assimilated), and khaṭī’atihim (in the singular, intending the generic). It is also possible that "sins" refers specifically to disbelief.

"...and then they were admitted into a Fire." Their entry into the Fire in the Hereafter is presented as if it immediately follows their drowning, due to its proximity and its inevitable occurrence, making it as if it has already happened. Alternatively, it may refer to the punishment of the grave. Whoever dies in water, in fire, or is eaten by beasts or birds, receives the same punishment that the buried receive. Al-Ḍaḥḥāk said: "They were drowning on one side and burning on the other." The indefiniteness of "a Fire" is either to denote its magnitude or because God prepared for them a specific type of Fire corresponding to their sins.

"...and they found no helpers for themselves other than God." This is an insinuation regarding their taking of gods besides God, indicating that those gods are incapable of helping them. It is a mockery of them, as if He said: "They found no gods besides God to help them and prevent them from the punishment of God," similar to His saying: "Or do they have gods who can defend them against Us?" (Al-Anbiyā’: 43).

"...a dweller (dayyār)." This is one of the nouns used in general negation. It is said, "There is not a dayyār (dweller) in the house." It is derived from dawr (abode).

If you ask: How did he know that their children would disbelieve, and how could he describe them as disbelievers at birth? I say: He remained among them for a thousand years less fifty, so he tested them, experienced them, and knew their natures and conditions. A man among them would take his son to Noah and say, "Beware of this man, for he is a liar," just as his own father had warned him. The elder would die, and the younger would grow up with that belief. Furthermore, God Almighty had informed him: "None of your people will believe except those who have already believed." The meaning of "they will not beget except a wicked disbeliever" is that they will not beget anyone except those who will eventually commit wickedness and disbelief. Thus, He described them by what they would become, similar to the Prophet’s saying: "Whoever kills a person, his spoils belong to him."

"My Lord, forgive me and my parents and whoever enters my house as a believer, and the believing men and believing women. And do not increase the wrongdoers except in destruction."