In the fourth verse (48), described there is the end of the flood. When the flood subsided, the ark of Sayyidna Nuh (علیہ السلام) came to rest on Mount Judiyy, the earth sucked its water back, standing water from the heaven got preserved in the form of rivers and streams mak-ing the land habitable. Then, Sayyidna Nuh (علیہ السلام) was asked to disembark, go down the mountain, for there was nothing to worry about. Blessings of Allah will be with him keeping him secure from any calamities and hardships and that he will prosper in terms of peace, wealth and children.

According to this statement, the entire post-flood human population of the world is the progeny of Sayyidna Nuh (علیہ السلام) . At another place, the Qur'an has said: وَجَعَلْنَا ذُرِّ‌يَّتَهُ هُمُ الْبَاقِينَ ﴿77﴾ (and those remaining We made his descendants - 37:77). Therefore, historians refer to Sayyidna Nuh (علیہ السلام) as the second Adam.

Then, the promise of peace and blessing made to Sayyidna Nuh (علیہ السلام) is not limited to his person, instead, it was said: وَعَلَىٰ أُمَمٍ مِّمَّن مَّعَكَ (and upon the peoples [ springing ] from those with you). Those who boarded the ark with Sayyidna Nuh have been identified with the word: امم (umam) which is the plural form of امۃ (ummah: community). It releases the sense that those on board the ark consisted of different nationalities and communities, although we already know that those who had embarked the ark were mostly people from the family of Sayyidna Nuh (علیہ السلام) in addition to a few other believers as well. So, they were identified as different communities and nationalities in the sense that different communities and nationalities will spring forth from their future generations. This tells us that the whole human race to be born up to the day of Qiyamah is included under the sense of the words: أُمَمٍ مِّمَّن مَّعَكَ (peoples [ springing ] from those with you).

This was the reason why it became necessary to elaborate the subject of peace and blessing as the coming generation would include believers and disbelievers both. As for peace and blessing for believers, it is correct in its general sense for they would have peace and blessing in the mortal world as well as in the Hereafter. But, the disbelievers from this generation would have been consigned to the everlasting punishment of Hell. How would it be correct to say that they would be recipients of peace and blessing? Therefore, at the end of the verse, it was said: وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ (And there are peoples whom We shall give some enjoyment, then a painful punishment from Us will visit them). It means that the peace and blessing they will enjoy in the mortal world is like a feast thrown open to all, friends and foes alike. Also participating in it will be those who take to disbelief from among the progeny of Sayyidna Nuh (علیہ السلام) but the salvation and prosperity of the Hereafter shall be reserved for believers only. The disbeliever will be given the return for his good deeds within the mortal world and there will be nothing left for him to receive in the Hereafter where he will find nothing but punishment waiting for him.

When the Holy Prophet ﷺ came to know of this detailed information about Sayyidna Nuh (علیہ السلام) and the Flood through revelation, he related it to his people - this event, then became a standing witness to the veracity of the Holy Prophet ﷺ himself as a genuine prophet. To alert him to this situation, it was said in the fifth verse (49): ` As for Sayyidna Nuh (علیہ السلام) and the flood that came during his time, these were pieces of information that lay in the domain of the unseen. He had no knowledge of it beforehand, nor his people, the Arabs, knew about it. It was he who told them about it. What was the explanation for it? How could it happen? There was no other explanation but that Allah had Himself told him about it through revelation, because, had his people been educated and conversant with world history, it could be surmised that he had related these events after having heard them from those learned people. But, when the whole lot of his people was unaware of these events and their prophet too had never gone to another country to get his education there, then, the only inlet of this information stands determined conclusively. It was وَحِی Wahy, the divine revelation, which is a clear proof that the prophet is a true messenger of Allah.