َ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا ﴿۶﴾ وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا ﴿۷﴾ ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ﴿۸﴾ ثُمَّ إِنِّي أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا ﴿۹﴾ فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا ﴿۱۰﴾ يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا ﴿۱۱﴾ وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا ﴿۱۲﴾

﴾6﴿ Falam yazid hum du'aaa 'eee illaa firaaraa
﴾7﴿ Wa inee kullamaa da'awtuhum litaghfira lahum ja'alooo asaabi'ahum fee aazaanihim wastaghshaw siyaabahum wa asaarroo wastakbarus tikbaaraa
﴾8﴿ Summa innee da'aw tuhum jihaara
﴾9﴿ Summaa inneee a'lantu lahum wa asrartu lahum israaraa
﴾10﴿ Faqultus taghfiroo Rabbakum innahoo kaana Ghaffaaraa
﴾11﴿ Yursilis samaaa'a 'alaikum midraaraa
﴾12﴿ Wa yumdidkum bi am waalinw wa baneena wa yaj'al lakum Jannaatinw wa yaj'al lakum anhaaraa

﴾6﴿ But my invitation only increased them in fleeing (from the truth)
﴾7﴿ Indeed, every time I invited them (to Tawheed) so that You may forgive them, they placed their fingers in their ears, covered themselves with their garments, persisted in rejection, and showed extreme arrogance
﴾8﴿ Then indeed, I invited them openly and aloud
﴾9﴿ Then indeed, I proclaimed to them publicly, and also spoke to them privately in secret
﴾10﴿ Then I said, Seek forgiveness from your Lord; indeed, He is Most Forgiving
﴾11﴿ He will send abundant rain upon you continuously
﴾12﴿ And He will increase you in wealth and children, and provide you with gardens, and grant you rivers

[6] In this verse, one method of their opposition is mentioned.
(Firāran) – It either refers to actual physical fleeing, or it is a metaphor for their aversion and turning away from listening to the truth, as described in Sūrah al-Muddaththir (74:50–51).
[7] In this verse, four ways of their opposition are mentioned.
(Da‘awtuhum li-taghfira lahum) – The object of the invitation (mad‘ū ilayh) is omitted, but understood; it means “I invited them to faith and monotheism” for the purpose of Your forgiveness.
(Ja‘alū aṣābi‘ahum) – This is also mentioned in Sūrah al-Baqarah (2:20). The apparent meaning is preferred here—they literally placed their fingers in their ears.
(Wastaghshaw) – Again, the literal meaning is intended: they covered their heads, faces, and ears with garments so that there would remain no way to hear, or so they wouldn’t have to look at Nūḥ (peace be upon him), or so that Nūḥ wouldn’t recognize them.
[8,9] In this verse, three methods of invitation are mentioned.
(Jihāran) – Openly, for those who are distant and do not come near.
Public proclamation (i‘lān) – For large gatherings.
Private counsel (isrāran) – For each individual separately.
[10,11,12] This verse summarizes the call (of Nūḥ), which is to seek forgiveness from all types of disbelief, shirk, and sins—whether of the heart, tongue, or actions. Then five benefits of this are mentioned.
(Midrāran) – It means rainfall that comes repeatedly and consistently, in a manner that prevents drought. It falls according to need, without causing destruction or loss.
(Wa yumdidkum) – This shows that seeking forgiveness (istighfār) is a cause for the descent of blessings, as also mentioned in Sūrah al-A‘rāf (7:96), Sūrah al-Mā’idah (5:66), and Sūrah al-Jinn (72:16).
It is narrated from Qushayrī that whoever has a need from Allah should begin with istighfār, and his need will be fulfilled.
In this verse, five natural human needs are listed in order: first rain, then wealth, then children, then gardens, and finally rivers.