وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ ﴿۲۲﴾ وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ ﴿۲۳﴾ فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَذَا فِي آبَائِنَا الْأَوَّلِينَ ﴿۲۴﴾ إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوا بِهِ حَتَّى حِينٍ ﴿۲۵﴾ قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ ﴿۲۶﴾

﴾22﴿ Wa 'alaihaa wa'alal fulki tuhmaloon
﴾23﴿ Wa laqad arsalnaa Noohan ilaa qawmihee faqaala yaa qawmi'budul laaha maa lakum min ilahin ghairuhoo afalaa tattaqoon
﴾24﴿ Faqaalal mala'ul lazeena kafaroo min qawmihee maa haazaaa illaa basharum mislukum yureedu ai yatafaddala 'alaikum wa law shaaa'al laahu la anzala malaaa'ikatam maa sami'naa bihaazaa feee aabaaa'inal awwaleen
﴾25﴿ In huwa illaa rajulum bihee jinnatun fatarabbasoo bihee hatta heen
﴾26﴿

﴾22﴿ And upon these cattle and ships, you are carried
﴾23﴿ And indeed, We sent Noah (peace be upon him) to his people, and he said, 'O my people, worship Allah alone; you have no deity worthy of worship other than Him. Will you not then fear Him
﴾24﴿ So the chiefs of those who disbelieved among his people said, 'This is nothing but a man like yourselves; he wants to gain superiority over you. And if Allah had willed, He would have sent down angels. We have not heard of such a thing among our forefathers
﴾25﴿ This is nothing but a man possessed by madness, so wait regarding him for a while
﴾26﴿ He said, 'O my Lord, help me because they have denied me

[22] This is the seventh rational proof, and it refers to riding animals. The an‘ām (livestock) intended here are camels, because cattle are not suitable for riding. In a noble hadith, there is an indication discouraging their use for this purpose.
The verse also points to riding on land and sea.
[23] From this verse up to verse 51 is the second section. In it, there are six transmitted (revealed) proofs from the prophets (peace be upon them) to refute associating partners in blessings—that is, the salvation of these prophets and their followers, and the punishment of their opponents, were all from Allah, the Exalted. These are referred to as blessings (barakāt).
And from this verse begins the first transmitted proof—since the sending of messengers is a blessing from Allah, the Exalted, it has been mentioned following the material blessings.
[24] In this verse, four objections from the opponents against Nuh (peace be upon him) are mentioned.
“Yurīdu an yatafaḍḍala ʿalaykum” — this reflects the habit of worldly people, who measure the people of truth by their own standards and say: "He only wants power and leadership over you."
[25] This is the fifth objection, and in it they showed great disrespect toward him.
“Ḥattā ḥīn” means: after some time, either his madness will become evident, or he will die and we will be rid of him.
[26] Divine support from Allah, the Exalted, is a blessing, and even the prophets are in need of Allah for these blessings.