to accurately reporting the various views. Rather, the two are one and the same view.

[Surah al-Sāffāt (37): verse 79]
“Peace be upon Noah among all peoples.” (79)

According to those who say that what was left was the salutation of peace upon them itself among later generations, there is no doubt that “Peace be upon Noah” is a clause occupying the accusative position as the object of “We left.” The meaning is that all peoples invoke peace upon Noah and the prophets who came after him.

Those who explain it as an honorable reputation and good praise have considered what the salutation entails and what prompts it: praise of these prophets and the honorable reputation bestowed upon them, on account of which peace is invoked upon them whenever they are mentioned.

A group, including Ibn ‘Atiyyah and others, have claimed that, according to those who interpret the passage as “We left for him good praise and an honorable reputation,” the words “Peace be upon Noah among all peoples” form an independent sentence with no syntactic relation to what precedes it. It is a salutation of peace from Allah upon him.

They said: “This salutation from Allah protects Noah against anyone among all peoples speaking ill of him.” This was stated by al-Tabarānī.

This view might be supported by the fact that Allah, glorified be He, states that what was left for him was among later generations, whereas the salutation upon him was among all peoples; and by Ibn ‘Abbās’s statement—may Allah be pleased with them both—“Allah preserved good praise for him.” This view, however, is weak for several reasons.

First, it requires the object of “We left” to be omitted, leaving the statement without any meaningful information on this interpretation. Its meaning would amount to: “We left for him among later generations something that is not mentioned in the wording.” For, according to the proponent of this view, the salutation is disconnected from what precedes it and has no relation to the verb.

Second, if the object were omitted as he claims, it would have been mentioned in at least one passage to indicate what was intended wherever it was omitted. Its omission would not have been consistent in every account of someone for whom He left good praise among later generations. This is the method of the Quran—indeed, of all eloquent speech: something is mentioned in one place and then omitted in another, owing to the indication provided by—eloquent speech: something is mentioned in one place and then omitted in another, owing to the indication provided by