📗 Surah Nuh – Overview

🪶 Arabic Name: سورة نوح

📝 Meaning: “Noah”

📍 Classification: Makki (Meccan)

🔢 Total Verses: 28

⏳ Chronological Order of Revelation: 71st Surah revealed (a Mid-Makkan Surah)

📖 Key Themes: The perseverance of Prophet Nuh (AS) in calling his people, The stubbornness and arrogance of the disbelievers, The connection between repentance (Istighfar) and worldly blessings, The origins of idol worship, and The finality of divine punishment.

📣 Verse 71:1 — The Divine Commission: A Prophet’s Urgent Mandate

Estimated placement in timeline: Mid-Makkan (c. 615-619 CE) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Revealed during the difficult middle years of the Makkan period, this Surah served as a powerful source of solace and solidarity for Prophet Muhammad (ﷺ). As the opposition of the Quraysh grew more organized and hostile, Allah revealed stories of past prophets who endured similar, or even greater, hardships. This Surah opens by immediately establishing this parallel. It begins the story of Nuh (AS) at its inception: the divine command to go and warn his people. “Indeed, We sent Noah to his people, [saying], ‘Warn your people before there comes to them a painful punishment.'” This opening verse establishes the entire narrative’s foundation: Nuh (AS), like Muhammad (ﷺ), was a divinely commissioned warner sent to save his people from their own self-destructive path.

Referenced Timeline: Ancient History (Pre-Flood Era). This verse narrates the beginning of Prophet Nuh’s (AS) mission.

• Primary evidence: The Surah’s singular focus on a past prophet’s struggle as a parallel to the Prophet Muhammad’s (ﷺ) own struggle is a classic feature of Makkan revelation, designed to console the Prophet and warn his opponents.
• Classical tafsir: All commentators agree that this Surah is Makkan and that its primary purpose was to strengthen the heart of the Prophet (ﷺ) by reminding him of the perseverance of Prophet Nuh (AS), who endured for 950 years. The opening sets the stage for the detailed complaint that is to follow.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT) and Prophet Nuh (AS).
• Function in Narrative: To introduce the historical narrative of Nuh (AS) and establish the divine origin and core purpose of his prophetic mission.
• Evidence Level: High. This is based on the unanimous scholarly consensus of its Makkan origin and its clear function as the opening of a prophetic narrative meant to parallel the Prophet Muhammad’s own experience.

🗣️ Verses 71:2-4 — The Core Message: A Three-Point Plan for Salvation

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After the divine commission, the Surah immediately presents the content of Nuh’s (AS) message. It is a simple, clear, and universal call that formed the basis of every prophet’s mission. Nuh (AS) addresses his people with affection (“O my people”) and presents himself as a “clear warner.” He then lays out a three-step path to salvation: 1) “Worship Allah,” establishing the principle of monotheism (Tawhid). 2) “Fear Him,” establishing the principle of God-consciousness (Taqwa). 3) “And obey me,” establishing the principle of following the divinely appointed messenger. The reward for accepting this message is also twofold: forgiveness for past sins and a divinely granted “respite for an appointed term,” meaning a peaceful and blessed life until their natural death.

Referenced Timeline: Ancient History (Pre-Flood Era).

“He said, ‘O my people, indeed I am to you a clear warner, [telling you] to worship Allah, fear Him, and obey me. He will forgive you of your sins and delay you for a specified term.'” (Qur’an 71:2-4)

• Primary evidence: The message of “Worship Allah, fear Him, and obey the messenger” is the archetypal message of all prophets in the Qur’an, reinforcing the Makkan theme of a single, unified religion of God.
• Classical tafsir: Commentators explain that this simple, three-part message encapsulates the entirety of religion. Worshipping Allah covers all rights owed to God, fearing Him covers the internal state of the heart, and obeying the messenger covers the practical implementation of the law.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS) and his people.
• Function in Narrative: To summarize the foundational message of Prophet Nuh (AS), showing its simplicity, clarity, and identity with the message of all prophets.
• Evidence Level: High. The content is a perfect summary of the core Qur’anic message, and its placement here is a logical next step in the narrative.

😭 Verse 71:5 — The Prophet’s Complaint, Part 1: The Tireless Effort

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This verse marks the pivotal shift in the Surah’s structure. The narrative voice changes from a third-person account to a direct, first-person monologue by Nuh (AS) himself. This is the beginning of his formal complaint and report to Allah. He begins by summarizing the immense effort he expended over the centuries: “He said, ‘My Lord, indeed I have called my people night and day.'” This simple statement conveys an almost unimaginable level of perseverance. It wasn’t a part-time job; it was a relentless, round-the-clock mission that spanned generations. This opening line of his complaint was meant to resonate deeply with Prophet Muhammad (ﷺ), who was also engaged in a tireless, all-consuming effort to guide the people of Makkah.

Referenced Timeline: Ancient History (The 950-year mission of Nuh).

• Primary evidence: The shift to first-person narration is a key structural feature of the Surah, and this verse is the starting point of that monologue. Its purpose of consoling the Prophet Muhammad (ﷺ) by drawing a parallel is a hallmark of Makkan revelation.
• Classical tafsir: Classical commentators emphasize that this verse begins Nuh’s (AS) *shakwa* (complaint) to Allah, not as a complaint against Allah’s decree, but as a report of his people’s stubbornness. This act of a prophet turning to God to vent his frustration is seen as a model for all believers.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS).
• Function in Narrative: To begin Nuh’s (AS) direct complaint to Allah, establishing the immense and tireless effort he put into his mission.
• Evidence Level: High. The shift in narrative voice is a clear structural marker, and the content directly sets up the theme of prophetic struggle, which is central to the Surah’s purpose in its Makkan context.

🏃‍♂️ Verse 71:6 — The Prophet’s Complaint, Part 2: The Futile Result

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Following his statement of immense effort, Nuh (AS) immediately presents the heartbreaking result. After calling his people “night and day,” the outcome was not just neutral, it was negative. “But my call has not increased them except in flight.” The more he called them to salvation, the faster they ran away from it. This was a statement of profound prophetic sorrow and frustration. His efforts were having the opposite of their intended effect. This verse was revealed to mirror the experience of the Prophet Muhammad (ﷺ) in Makkah. The more he preached, the more the leaders of Quraysh seemed to harden their hearts and increase their hostility, fleeing from the truth he presented.

Referenced Timeline: Ancient History (The mission of Nuh).

• Primary evidence: The content of this verse—a prophet’s efforts leading to increased aversion from his people—is a perfect parallel for the escalating rejection the Prophet Muhammad (ﷺ) faced in the middle Makkan years.
• Classical tafsir: Scholars of Tafsir highlight the painful irony in this verse. Nuh’s (AS) call was a call to mercy and forgiveness, yet it only pushed them further into the behavior that would necessitate their destruction. This is presented as a sign of a heart that has been sealed due to persistent sin.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS) and his people.
• Function in Narrative: To express the negative and frustrating outcome of Nuh’s (AS) tireless efforts, providing a parallel for the Prophet Muhammad’s (ﷺ) own struggle.
• Evidence Level: High. As a key part of Nuh’s direct complaint, this verse is integral to the narrative and its function of consoling Prophet Muhammad (ﷺ) by mirroring his exact struggle.

🙉 Verse 71:7 — The Prophet’s Complaint, Part 3: The Wall of Rejection

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): In this verse, Nuh (AS) provides a graphic and detailed description of *how* his people fled from his message. This is one of the most vivid depictions of stubborn rejection in the Qur’an. He says, “And indeed, every time I called to them that You may forgive them, they put their fingers in their ears, covered themselves with their garments, persisted [in their error], and were arrogant with [great] arrogance.” This wasn’t a polite disagreement. It was a complete, multi-sensory, and hostile rejection. They physically blocked their ears so they wouldn’t have to hear him. They covered their faces and bodies with their robes so they wouldn’t have to see him. And they did this with persistence and extreme pride. This was a perfect parallel to the actions of the Makkan chiefs, who would perform the very same acts when the Prophet (ﷺ) tried to preach to them in public.

Referenced Timeline: Ancient History (The mission of Nuh).

• Primary evidence: The specific actions described in the verse are known from historical sources (Sira) to have been used by the Quraysh against the Prophet Muhammad (ﷺ), making the parallel intentional and powerful for the original audience.
• Classical tafsir: Commentators explain the imagery in detail. “Putting their fingers in their ears” was to physically block out the sound of his words. “Covering themselves with their garments” was so they would not have to see his face. It was a complete sensory rejection of the messenger and his message, born of extreme arrogance.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS) and his people.
• Function in Narrative: To provide a vivid, physical description of the people’s stubborn and arrogant rejection of the divine message.
• Evidence Level: High. The specificity of the actions described provides a strong link to the documented behavior of the Quraysh, confirming the verse’s consoling function for the Prophet.

📈 Verses 71:8-9 — The Da’wah Strategy: Publicly and Privately, I Tried It All

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Prophet Nuh (AS) continues his report to Allah, now detailing the various methods he used in his da’wah. This serves as a divine lesson in the art and science of calling people to God. He says, “Then I called to them publicly. Then I announced to them and I confided to them secretly.” He used every possible communication strategy. He preached to them in large, public gatherings. He also spoke to them in smaller, private settings, appealing to them one-on-one. He varied his approach, hoping that one method might succeed where another had failed. This demonstrated his complete dedication and his strategic, multi-pronged approach to guidance. He left no stone unturned.

Referenced Timeline: Ancient History (The mission of Nuh).

• Primary evidence: This description of a multi-faceted da’wah approach is a logical continuation of Nuh’s (AS) complaint, showing the extent of his efforts before he details his message. This mirrors the known da’wah of Prophet Muhammad (ﷺ).
• Classical tafsir: Commentators see this as a model for all preachers. It teaches that one must not give up, but should vary their methods of calling people to the truth—sometimes with a public sermon, sometimes with a private piece of advice, sometimes with a loud warning, and sometimes with a gentle reminder.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS).
• Function in Narrative: To detail the comprehensive and varied strategies used by Prophet Nuh (AS) in his call, providing a model of da’wah.
• Evidence Level: High. The verse serves as a key part of Nuh’s testimony, demonstrating his complete dedication and providing a clear parallel to the Prophet Muhammad’s own methods, thus fulfilling its consoling purpose.

🌧️ Verses 71:10-12 — The Surprising Bargain: Seek Forgiveness, and God Will Open the Skies

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Here, Nuh (AS) reports the specific content of his message, and it contains a surprising and powerful incentive. He told his people, “And I said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers and give you increase in wealth and children and provide for you gardens and provide for you rivers.'” This is a profound theological principle. Nuh (AS) linked spiritual repentance (Istighfar) directly to tangible, worldly blessings: rain, wealth, children, and agricultural prosperity. He was telling his people that their polytheism and sin were not just spiritually damaging; they were the cause of their worldly hardships (like drought and famine). The path to prosperity was through repentance.

Referenced Timeline: Ancient History (The mission of Nuh).

“Ask forgiveness of your Lord… He will send [rain from] the sky upon you in [continuing] showers and give you increase in wealth and children…” (Qur’an 71:10-12)

• Primary evidence: The linking of repentance to worldly prosperity is a recurring Qur’anic theme used to incentivize belief. Its placement in Nuh’s (AS) sermon demonstrates the timelessness of this divine principle.
• Classical tafsir: This passage is famously cited as a proof for the worldly benefits of Istighfar. Hasan al-Basri is reported to have advised different people complaining of drought, poverty, or childlessness with the same advice: “Make Istighfar.” When asked why, he recited these verses.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS) and his people.
• Function in Narrative: To reveal a key part of Nuh’s (AS) message, establishing the link between seeking forgiveness and receiving worldly blessings.
• Evidence Level: High. The content presents a key theological argument that was as relevant to the Makkans, who faced periodic droughts, as it was to the people of Nuh.

❓ Verse 71:13-14 — The Cosmic Sermon, Part 1: The Argument from Human Existence

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Prophet Nuh (AS) continues recounting his sermon. After offering incentives, he moves to logical proofs, starting with the human self. He challenges his people with a question born of astonishment: “What is [the matter] with you that you do not attribute to Allah [due] grandeur?” How can you live in this world and not stand in awe of its Creator? He immediately provides the first piece of evidence, drawing their attention to their own existence: “While He has created you in stages.” This is a reference to the miraculous, multi-stage process of human development, from a drop of fluid to a fully formed human being. It’s an argument from embryology and human biology, a sign that is inseparable from their own bodies.

Referenced Timeline: The Continuous Present. Nuh (AS) is pointing to the observable reality of human development.

• Primary evidence: The argument from design, particularly from human creation, is a quintessential Makkan theme used to establish God’s creative power and thus His right to be worshipped.
• Classical tafsir: Commentators explain “stages” as referring to the various phases of development in the womb (nutfah, ‘alaqah, mudghah, etc., as detailed elsewhere in the Qur’an) and the stages of life after birth (infant, child, youth, elder). The complexity and orderliness of this process is presented as an undeniable sign of a wise and powerful Creator.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS).
• Function in Narrative: To detail Nuh’s (AS) use of the argument from human creation as a proof for God’s grandeur and power.
• Evidence Level: High. This is a classic Qur’anic argument, and its placement within Nuh’s sermon reinforces the core Makkan message of finding God through reflection.

☀️ Verses 71:15-16 — The Cosmic Sermon, Part 2: The Argument from the Heavens

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): From the sign within the human self, Nuh’s (AS) sermon expands to the signs in the cosmos. He directs his people’s gaze upward: “Do you not see how Allah has created the seven heavens in layers, and made the moon therein a [reflected] light and made the sun a burning lamp?” This is the argument from cosmology. He points to the vast, layered structure of the heavens and the perfect, complementary functions of the sun and moon. The sun is an active source of heat and light (“a lamp,” sirajan), while the moon is a passive reflector (“a light,” nuran). This simple yet profound observation of the natural order was presented as clear evidence of a single, wise, and powerful Designer.

Referenced Timeline: The Continuous Present. Pointing to observable signs in the sky.

• Primary evidence: The appeal to cosmic signs (the heavens, sun, and moon) is one of the most frequently used arguments in Makkan Surahs to prove God’s oneness and power.
• Classical tafsir: Commentators have long pointed out the scientific precision in differentiating the light of the sun (siraj, a source of light) from that of the moon (nur, a reflected light). They see this as a subtle miracle of the Qur’an, confirming that its source is the All-Knowing Creator.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS).
• Function in Narrative: To detail Nuh’s (AS) use of the argument from cosmology as a proof for God’s power and creative wisdom.
• Evidence Level: High. The use of cosmological signs is a quintessential Makkan rhetorical strategy, and this section is a key part of Nuh’s reported sermon.

🌱 Verses 71:17-20 — The Cosmic Sermon, Part 3: The Argument from the Earth

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Nuh’s (AS) sermon concludes its tour of creation by focusing on the earth. He makes three key points. First, he returns to the theme of human origin: “And Allah has caused you to grow from the earth like a plant.” Second, he explicitly links this origin to their final destiny and the reality of resurrection: “Then He will return you into it and will bring you forth [in a new] bringing forth.” This was a direct refutation of the Makkan denial of the afterlife. Third, he points to the function of the earth: “And Allah has made the earth for you an expanse, that you may follow therein roads and broad paths.” He highlights the mercy of God in making the earth a habitable and navigable place, facilitating travel, trade, and life itself.

Referenced Timeline: The Continuous Present and The Eschatological Future.

• Primary evidence: The appeal to reflect on the earth and the direct link to resurrection is a standard Makkan argument against the polytheists’ denial of the Hereafter.
• Classical tafsir: Scholars of Tafsir explain that this section of Nuh’s (AS) sermon is a masterclass in using the observable world to prove the unseen reality. The logical progression from creation to resurrection was meant to leave his audience with no room for rational denial.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS).
• Function in Narrative: To conclude Nuh’s (AS) sermon by using the earth’s creation, the human life cycle, and the reality of resurrection as final proofs of God’s power.
• Evidence Level: High. This section completes the “argument from design” portion of Nuh’s reported sermon, a core component of the Surah’s structure.

👑 Verse 71:21 — The Complaint Resumes: Following the Rich to Ruin

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After recounting his comprehensive sermon, Nuh’s (AS) complaint to Allah resumes with renewed intensity. He presents the outcome of all his efforts: “Noah said, ‘My Lord, indeed they have disobeyed me and followed him whose wealth and children will not increase him except in loss.'” He identifies the core dynamic of the social corruption he faced: the common people were not thinking for themselves but were blindly following their wealthy and powerful leaders. He points out the bitter irony that the very blessings of wealth and children, which should have led the elite to gratitude, only increased their arrogance and led them further down the path of ultimate “loss” (khasara).

Referenced Timeline: Ancient History (The time of Nuh).

• Primary evidence: The dynamic described in the verse—the masses following the corrupt elite—is a perfect mirror of the social structure of the opposition in Makkah, making the parallel clear and intentional for its original audience.
• Classical tafsir: Commentators explain that this is a timeless pattern of misguidance. The masses are often impressed by worldly success and follow the wealthy and powerful, assuming their success is a sign of being on the right path. This verse warns against this fallacy.

• Location/Context: Makkah.
• Primary Actors: The people of Nuh and their leaders.
• Function in Narrative: To identify the corrupting influence of the wealthy elite as the primary driver of disbelief and opposition to the prophetic message.
• Evidence Level: High. The direct parallel to the social power structure of Makkah makes the purpose of this verse in its context undeniable.

🕸️ Verse 71:22-23 — The Great Plot and the Names of the Damned

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Nuh (AS) continues to describe the actions of the corrupt elite. “And they have planned a great plot.” What was this plot? It was to command their followers to cling to their ancestral religion at all costs. “And they have said, ‘Never leave your gods and never leave Wadd or Suwa’ or Yaghuth and Ya’uq and Nasr.'” This is an extraordinary moment in the Qur’an. It doesn’t just mention generic idols; it names the five principal deities of the people of Nuh. This had a stunning and direct relevance to the 7th-century Arab audience. As reported in the traditions, these very same idols had been unearthed or their names revived and were being worshipped by different Arab tribes in the time of the Prophet (ﷺ). This verse was a direct historical indictment of the Arabs’ contemporary religion, showing it to be a recycled, ancient, and failed paganism.

Referenced Timeline: Ancient History (The time of Nuh) & Contemporary Makkah (by implication).

• Primary evidence: The naming of specific idols that were known to be worshipped by contemporary Arab tribes creates a direct and powerful link between the historical narrative and the Makkan context.
• Classical tafsir: The narration of Ibn Abbas (RA) in Sahih al-Bukhari is the cornerstone of the exegesis of this verse. It explains not only the identity of the idols but the very psychological and historical process by which humanity first fell into idol worship, a lesson of immense importance for the new monotheists.

• Location/Context: Makkah.
• Primary Actors: The leaders of Nuh’s people.
• Function in Narrative: To reveal the ancient, failed origins of the very idols being worshipped by the contemporary Arabs, thereby discrediting their religion.
• Evidence Level: High. The specificity of the names, which correspond to known idols of the Arabian peninsula at the time, creates an undeniable link between the historical narrative and the context of revelation.

🌊 Verse 71:24-25 — The Plea and the Punishment: Drowned in Sin, Then in Water

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Nuh’s (AS) complaint to Allah reaches its sorrowful conclusion. He states the tragic result of the leaders’ plot: “And they have led many astray.” Having seen that their leaders are committed to spreading misguidance, he makes a prayer that reflects his utter despair with their potential for reform: “And, [my Lord], do not increase the wrongdoers except in error.” This is a prophet’s recognition that for some, further life only means an increase in sin and misleading others. Verse 25 delivers the swift, final verdict: “Because of their sins they were drowned and made to enter a Fire.” The punishment was a direct consequence of their crimes. They were destroyed by water, then immediately entered a state of punishment by fire, finding no one to help them besides Allah.

Referenced Timeline: Ancient History (The Great Flood).

• Primary evidence: These verses provide the necessary climax and resolution to the historical narrative, delivering the story’s ultimate moral with maximum force and serving as a dire warning to the Makkan leadership.
• Classical tafsir: Commentators explain that Nuh’s (AS) prayer was not made out of personal anger but was based on a revelation from Allah that no more of his people would believe (as stated in Qur’an 11:36). His prayer was thus an alignment with the divine will.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS) and his people.
• Function in Narrative: To narrate the final plea of Nuh (AS) against the leaders and the subsequent, catastrophic punishment that befell his people.
• Evidence Level: High. The content provides the direct cause (the prayer) and effect (the punishment) that concludes the main narrative arc of the Surah.

🌍 Verses 71:26-27 — The Final Prayer, Part 1: The Plea for a Global Cleansing

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These verses elaborate on the final prayer of Nuh (AS) that triggered the Flood. Having exhausted every method of da’wah over centuries and seeing their absolute insistence on disbelief, he makes a plea to God for a final, decisive judgment. He prayed, “My Lord, do not leave upon the earth from among the disbelievers an inhabitant.” This was a prayer for a complete and total cleansing of the planet. He then provides his divine-inspired reasoning: “Indeed, if You leave them, they will mislead Your servants and will not beget except a disbelieving sinner.” His despair was so complete that he saw no hope for future generations. He had seen generations come and go, and the children were being raised to be even more staunch in their disbelief than their parents. He saw the corruption as a self-perpetuating cancer that could only be cured by complete eradication.

Referenced Timeline: Ancient History (Just before the Great Flood).

• Primary evidence: The content of the prayer provides the explicit justification for the Flood, a key part of the prophetic story. Its inclusion serves as the ultimate warning to the Quraysh about the potential consequences of their own obstinacy.
• Classical tafsir: Commentators affirm that this prayer came after Allah had already informed Nuh (AS) that no others from his people would believe. Therefore, his prayer was a confirmation of God’s decree, not an instigation of it.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS).
• Function in Narrative: To present the final, absolute prayer of Nuh (AS) for the destruction of the disbelievers and the justification behind it.
• Evidence Level: High. This prayer is the dramatic and logical precursor to the Flood, explaining the divine reasoning for such a catastrophic event.

❤️ Verse 71:28 — The Final Prayer, Part 2: The Plea for Universal Forgiveness

Estimated placement in timeline: Mid-Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes with the final, beautiful part of Nuh’s (AS) prayer. After praying for the destruction of the wrongdoers, his heart turns immediately to mercy for the righteous. The prayer is both personal and universal. He begins with himself: “My Lord, forgive me.” Then he expands the circle to his immediate family: “and my parents.” Then to his community of followers: “and whoever enters my house as a believer.” Finally, in a breathtaking act of solidarity that transcends time, he expands the circle to its widest possible extent: “and the believing men and believing women.” The Surah that began with one prophet’s struggle ends with his prayer encompassing every believer who would ever live.

Referenced Timeline: Ancient History (Just before the Great Flood).

“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.” (Qur’an 71:28)

• Primary evidence: The prayer serves as the perfect emotional and theological conclusion to the Surah, balancing the themes of justice and mercy and ending on a note of hope for the believers, which was a crucial need for the early Muslim community.
• Classical tafsir: Scholars of Tafsir see this verse as a great blessing for the Ummah of Muhammad (ﷺ). They highlight that by reciting this Surah, Muslims are joining in the prayer of Prophet Nuh (AS) for themselves, their parents, and all believers.

• Location/Context: Makkah.
• Primary Actors: Prophet Nuh (AS).
• Function in Narrative: To conclude the Surah with a beautiful prayer for forgiveness that is both personal and universal, connecting the believers of all times and places.
• Evidence Level: High. The prayer provides the perfect thematic conclusion to the Surah, balancing justice with mercy and offering a final note of hope and solidarity for the believers.