۞ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍۢ فَكَذَّبُوا۟ عَبْدَنَا وَقَالُوا۟ مَجْنُونٌۭ وَٱزْدُجِرَ
The people of Noah impugned before them. So they impugned Our servant and said, ‘A crazy man,’ and he was reviled.
فَدَعَا رَبَّهُۥٓ أَنِّى مَغْلُوبٌۭ فَٱنتَصِرْ
Thereat he invoked his Lord, [saying,] ‘I have been overcome, so help [me].’
فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍۢ مُّنْهَمِرٍۢ
Then We opened the gates of the sky with pouring waters,
وَفَجَّرْنَا ٱلْأَرْضَ عُيُونًۭا فَٱلْتَقَى ٱلْمَآءُ عَلَىٰٓ أَمْرٍۢ قَدْ قُدِرَ
and We made the earth burst forth with springs, and the waters met for a preordained purpose.
وَحَمَلْنَٰهُ عَلَىٰ ذَاتِ أَلْوَٰحٍۢ وَدُسُرٍۢ
We bore him on a vessel made of planks and nails,
تَجْرِى بِأَعْيُنِنَا جَزَآءًۭ لِّمَن كَانَ كُفِرَ
which sailed [over the flood waters] in Our sight, as a retribution for him who was met with disbelief.
وَلَقَد تَّرَكْنَٰهَآ ءَايَةًۭ فَهَلْ مِن مُّدَّكِرٍۢ
Certainly We have left it as a sign; so is there anyone who will be admonished?
فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ
So how were My punishment and warnings?
وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍۢ
Certainly We have made the Quran simple for the sake of admonishment. So is there anyone who will be admonished?
English translation: Ali Quli Qarai
The first of five monitory histories: Noah's people denied Our servant, called him a madman, and reviled him (v.9); he prayed, I am overcome, so help (v.10). God opened the gates of the heaven with pouring water and made the earth gush springs, the two meeting upon a matter preordained (vv.11-12); Noah was carried on a vessel of planks and nails, running under Our Eyes (vv.13-14); We left it as a Sign (v.15) -- how terrible was My torment and My warning? (v.16) -- and the refrain sounds: We have made the Qur'an easy for remembrance; is there any who will remember? (v.17).
The English Enlightening Commentary frames the passage as consolation to the Prophet, dwells on the 950 years of rejection, the munhamir downpour, the obedient wood and nails as a token of Omnipotence, and 'under Our Eyes' as a metaphor of perfect care (cf. 11:37). al-Tabarsi and al-Tusi supply the philology in agreement -- dusur as the binding nails (with alternatives: prow, ribs); the two waters met as a generic singular; the Ark preserved as a sign that, per Qatada, the first of this community still saw. al-Mizan treats vv.9-42 as one running commentary: it honours Noah by the title 'abdana, and -- occasioned by 'Ad's 'day of continuous misfortune' -- inserts a substantial excursus arguing that no day or star is intrinsically lucky or unlucky, that Islam forbids augury (tira) while commending optimism (faʾl) because their effect is psychological, and that the believer's walaya is itself a protection; it also notes reports of ship-remnants found on Mount Ararat (al-Judi).
al-Qummi's glosses are terse and lexical (munhamir = poured without drops; tajri bi-a'yunina = by Our command and preservation). al-Bahrani adds two hadith strands: 'Ali ibn Ibrahim's gloss on wa-zdujir (they harmed Noah and sought to stone him), and -- via al-Tabarsi's al-Ihtijaj -- 'Ali's use of Noah's cry 'I am overcome, so help' to explain, after Nahrawan, why he did not fight Abu Bakr and 'Umar as he fought Talha, al-Zubayr and Mu'awiya: a taqiyya-and-imamate argument recorded here strictly as attributed and flagged for review. The sources thus braid a shared narrative and philology (all six present) with al-Mizan's theology of qadar-adjacent 'fortune' and al-Bahrani's partisan overlay.