38. And give up the worship of false deities such as Wadd, Suwa`, Yaghuth, Ya`uq and Nasr (Thanwi).

39. Such as carpenters, weavers, barbers and small time traders. This has been always the case. Modestly placed people always embrace the truth first. Accordingly, when Abu Sufyan met Heraclius, he asked him about what kind of people believed in the man who claims to be a Messenger. When Abu Sufyan said they were the lowly ones, Heraclius remarked, “That is how it is with all Prophets. It is the lowly who follow them first” (Ibn Kathir).

40. Although some of the Salaf have suggested that the term “baadiyar ra'yi” means, “in the first suggestion” or, “apparently” (Ibn Jarir, Shawkani), Ibn Kathir, who has the backing of Zamakhshari, thinks that the meaning is, ‘people of low or poor opinion who fall onto something without much consideration and preceding thought.’ Then he adds that to think of a people low of opinion simply because they accept the Truth in the first instance, is itself a low opinion. Nuh's adversaries judged the Truth by who had accepted it rather than judging the people by ‘who among them had accepted the Truth.’ Those who accepted the Truth were the noble ones, even if financially badly off, in contrast to those who rejected it, who were the meanest of people, even though financially well off. Truth in fact demands immediate acceptance. What's there to think and ponder when Truth becomes apparent? The truly intelligent and the pure of heart will go for it in the first go. Accordingly, we find our Prophet telling us, “There was not anyone to whom I offered Islam, but he hesitated (for a short or long time) except Abu Bakr. He did not hesitate for a moment.”

Zamakhshari asks: Is it not this the situation with most of those who claim to be Muslims is the same? They judge a man and treat him honoring him or belittling him by the criteria of how much material means he possesses. They forget that worldly possessions do not take them nearer to Allah. In fact, in most cases, worldly possessions deviate them away from Him. Prophets did not build the world. Just the opposite. They treated it with scorn and neglect.

41. Yusuf Ali summarizes a long story into a short passage: “The unbelievers were impelled by three powerful human motives of evil to resist Grace. (1) jealousy of other men; they said, ‘Why, you are no better than ourselves,' half perceiving the Prophet's superiority, and half ignoring it; (2) contempt of the weak and lowly, who are often better intellectually, morally, and spiritually; they said, ‘We cannot believe or do what these fellows, our inferiors in social rank, believe or do!'; (3) arrogance and self sufficiency, which is a vice cognate to (2), looked at from a different angle; they said, “We are really better than the lot of you!' Now the claim made on behalf of Allah's Message attacked all these three attitudes. And all they could say against it was to abuse impatiently, and call it a lie.”

42. Yusuf Ali carries on: “Noah's answer (like that of the Prophet of Allah who spoke in later ages in Makkah and Madinah), is a pattern in of humility, gentleness, firmness, persuasiveness, truth and love for his own people. First, he meekly (not exultingly) informs them that he has got a Message from Allah. Secondly, he tells them that it is a Message of Mercy even in its warning, though in their arrogance the Mercy may be hidden from them. Thirdly, he tells them plainly that there can be no compulsion in Religion: but will they not accept with goodwill what is for their own benefit? He pleads with them as one of them.”

43. What Nuh meant by saying, “They are to meet their Lord” is: “The reason you cite for me to drive them away is not well established. You say they are a people of poor opinion who have embraced my faith in haste. But, I can not split open their breasts to look into them for the reason behind their acceptance. It is only Allah who knows that for sure. They will meet their Lord, and He will make the judgment” (Alusi).

44. Those ignorant ones were of belief that a Messenger of Allah should necessarily have access to the Unseen (Thanwi).

45. “To Noah's address the worldly chiefs give a characteristic reply. In its aggressive spirit it is the very antithesis of the gentle remonstrance of Noah. Because he had gently and patiently argued with them, they impatiently accuse him of ‘disputing with them’ and ‘prolonging the dispute.’ They are unable to deal with his points. So they arrogantly throw out their challenge, which is a compound of hectoring insolence, unreasoning skepticism, and biting irony. ‘You foretell disaster to us if we do not mend our ways! Let us see you bring it on! Now, if you please! Or shall we have to call you a liar?'” (Yusuf Ali).

46. The original “yughwiya kum” (with its root in “ghawa” lit. to be lost, and hence aghwa, i.e., misguided: Au.) is also used in the sense of destruction. Allah said, (19: 59),

فَسَوْفَ يَلْقَوْنَ غَيًّا [مريم : 59]

“Soon they shall meet with destruction” (Ibn Jarir).

Ibn Kathir mentions this meaning also, along with the literal: “misguide you.”

47. The abrupt break from the past to the present, from Nuh's times to those of Muhammad, is apparent. Yusuf Ali comments: “The fine narrative of dramatic power is here interrupted by a verse which shows that the story of Noah is also a Parable for the time and the ministry of Muhammad the Prophet. The wonderful force and aptness of the story cannot be denied. The enemy therefore turns and says, ‘Oh! But you invented it!’ The answer is, ‘No! But it is Allah's own truth! You may be accustomed to dealing in falsehoods, but I protest that I am free from such things.’”