فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ ﴿۲۷﴾ فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ ﴿۲۸﴾ وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ ﴿۲۹﴾ إِنَّ فِي ذَلِكَ لَآيَاتٍ وَإِنْ كُنَّا لَمُبْتَلِينَ ﴿۳۰﴾ ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ ﴿۳۱﴾

﴾27﴿ Fa awhainaaa ilaihi anis na'il fulka bi a'yuninaa wa wahyinaa fa izaa jaaa'a amrunaa wa faarat tannooru fasluk feehaa min kullin zawjainis naini wa ahlaka illaa man sabaqa 'alaihil qawlu minhum walaa tukhaatibnee fil lazeena zalamooo innaahum mughraqoon
﴾28﴿ Fa izas tawaita anta wa mam ma'aka 'alal fulki faqulil hamdu lillaahil lazee najjaanaa minal qawmiz zalimeen
﴾29﴿ Wa qur Rabbi anzilnee munzalam mubaarakanw wa Anta khairul munzileen
﴾30﴿ Inna fee zaalika la Aayaatinw wa in kunnaa lamubtaleen
﴾31﴿ Summaa anshaana mim ba'dihim qarnan aakhareen

﴾27﴿ So We inspired him: Construct the ship under Our observation and by Our command. And when Our decree comes and the oven gushes forth (with water), take aboard it two of every kind, a pair, and your family—except those against whom the decree has already been passed. And do not plead with Me concerning the wrongdoers; indeed, they are to be drowned
﴾28﴿ And when you and those with you have boarded the ship, say: Praise be to Allah, who has saved us from the wrongdoing people
﴾29﴿ And say, My Lord, cause me to land at a blessed landing place, for You are the best of those who bring to land
﴾30﴿ Indeed, in this is surely a lesson, and indeed, We are ever the Testers
﴾31﴿ Then We raised after them another generation

[27] The explanation of this was previously mentioned in Surah Hūd (verse 40).
“Fasluk” means to insert or bring in. In Surah Hūd, the word “aḥmil” (carry) is used, meaning: first bring them in, then have them ride. And since in this Surah, the act of riding the ship was mentioned first, “aḥmil” is not mentioned here.
“Bi-aʿyuninā” is one of the attributes of Allah, the Exalted, and its apparent meaning is intended—without interpreting it as resembling creation, without metaphor or reinterpretation. This is the belief of the righteous predecessors (salaf ṣāliḥīn).
[28] In this, it is clearly stated that the sole giver of blessings is Allah, the Exalted.
And in it is also a teaching: to remember and mention Allah at the time of boarding a ride.
[29] In this, it is clearly stated that the giver of blessings is Allah, the Exalted.
“Munzalan” is a verbal noun meaning “the act of descending” or it can be understood as a noun of place, meaning “a place of descent.”
What is meant by “mubārakan” is that there is safety and salvation in it, and it serves the spread of religion and the pleasure of Allah, the Exalted.
This verse also hints that when a person settles in a place (takes residence) or enters a mosque or any other location, they should recite this supplication. A similar interpretation is also recorded in the Tafsir of Qurtubi.
[30] This means that in this incident there are many proofs for the oneness of Allah in granting blessings (tawḥīd fī al-barakāt) and other lessons.
One wisdom in it is the testing of the believers, and a warning through punishment for the disbelievers.
[31] “Qarnan” is a generic noun—it includes all (past) nations such as ʿĀd, Thamūd, the people of Lūṭ, and the companions of Madyan.
And since the aim here is generality, the messenger is mentioned in the next verse without specifying a name, so that it applies to all of them.