“And a sign for them is that We carried their forefathers in the laden ship; and We created for them from its like that upon which they ride. If We will, We drown them, and there is no helper for them, nor can they be saved—except by mercy from Us and provision for a time. And when it is said to them, ‘Beware of what lies before you and what lies behind you, so that you may be shown mercy.’” (41–45)

“And a sign for them is that We carried their forefathers”: the people of Madinah and Syria, as well as Ya‘qub, recited it in the plural, “their descendants,” whereas the others recited it in the singular, “their progeny.” Whoever recited it in the plural read the tā’ with kasrah, while whoever did not pluralize it read it with fatḥah. What is meant by “progeny” here is the fathers and grandfathers, for the term may apply to forefathers just as it applies to children. “In the laden ship,” meaning, the ship filled with passengers and cargo. This refers to Noah’s Ark, peace be upon him. These people are descendants of those who were carried with Noah, and they were in their loins.

“And We created for them from its like that upon which they ride.” It was said that this refers to the smaller ships made after Noah’s Ark in its likeness.

It was also said that it refers to the vessels that sail on rivers: they are on rivers like the great ships on the seas. This was the view of Qatadah, al-Dahhak, and others.

It is narrated from Ibn ‘Abbas that he said concerning, “And We created for them from its like that upon which they ride”: it means camels, for camels on land are like ships at sea. “If We will, We drown them, and there is no helper for them,” that is, no rescuer; “nor can they be saved,” meaning, they cannot escape drowning. Ibn ‘Abbas said: Nor is there anyone who can save them from My punishment. “Except by mercy from Us and provision for a time,” that is, until their appointed terms come to an end—unless We show them mercy and grant them enjoyment until their appointed terms.

“And when it is said to them, ‘Beware of what lies before you and what lies behind you.’” Ibn ‘Abbas said: “What lies before you” means the Hereafter, so act for it; and “what lies behind you” means this world, so beware of it and do not be deceived by it.

It was also said: “What lies before you” refers to Allah’s punishments that befell the nations before you, while “what lies behind you” refers to the punishment of the Hereafter. This was the view of Qatadah and Muqatil.