Fakaththaboohu faanjaynahu wallatheena maAAahu fee alfulki waaghraqna allatheena kaththaboo bi-ayatina innahum kanoo (surah Araf: 64)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(7:64) But they charged him with falsehood. Thereupon We delivered Noah and those who were with him in the Ark, and caused those who rejected Our signs as false to be drowned. *50 Surely they were a blind folk.

Fakazzaboohu fa anjai naahu wallazeena ma`ahoo fil fulki wa aghraqnal lazeena kazzaboo bi Aayaatinaa; innahum kaanoo qawman `ameen

*50). An uninitiated reader of the Qur'an may, mistakenly conceive that the mission of each Prophet - to call his people to God - would have finished after the few attempts they made in that connection. Some people might even entertain a rather simplistic image of their mission. It might be thought that a Prophet would have suddenly risen and proclaimed to his people that he had been designated by God as a Prophet. This would have been followed by the raising of objections to that claim. Subsequently, the Prophet concerned would have explained the matter and might have removed their misgivings. The people would have stuck to their position, would have rejected the Prophet's claim and called him a liar. whereupon God must have visited that people with punishment.
The fact of the matter, however, is that the Qur'an has narrated in just a few lines a story that was worked out over a long period of time. The brevity of the Qur'anic description owes itself to the fact that the Qur'an is not interested per se in story-telling; that its narration and purpose are didactic. Hence, while recounting a historical event, the Qur'an mentions only those fragments of the event which are relevant, ignoring those details which are irrelevant to Qur'anic purposes. Again, at different places in the Qur'an the same event is mentioned for a variety of reasons. On every occasion only those fragments of the story which are relevant to a specific purpose are mentioned and the rest are left out. An instance in point is the above narrative about Noah. In narrating Noah's story the Qur'an aims to point out the consequences attendant upon the rejection of the Prophet's Message. Since the total period spent on conveying the Message does not have any direct relationship with that purpose, the Qur'an altogether ignores it here. However, in passages where the Prophet and the Companions have been asked to remain patient, the long duration of the Prophet Noah's missionary, effort has been mentioned. This has been done precisely, with a view to raising the morale of the believers and to prevent them from feeling low because they did not see any, good results coming out of that struggle. By mentioning how Noah strove patiently for such a long period of time and in the face of discouraging circumstances is quite relevant in this context as it helps to teach the lesson which is intended. That lesson is to persist in serving the cause of the truth and to refuse to be daunted by the adversity of the circumstances. See al-'Ankabut 29: 14.
It would be appropriate to remove, at this stage, a doubt which might agitate the minds of some people. For one frequently reads in the Qur'an accounts of nations which rejected their Prophets and charged them with lying. One also reads about the Prophets warning them of God's punishment, and then about its sudden advent, scourging the nation and totally destroying it. This gives rise to the question: Why do such catastrophic incidents not take place in our own time? Nations still rise and fall, but the phenomenon of their rise and fall is of a different nature. We do not see it happen that a nation is served with a warning, and is then totally destroyed by a calamity such as an earthquake. a flood, a storm, or a thunderbolt.
In order to understand this it should be remembered that a nation which has directly received God's Message from a Prophet is treated by God in a different manner from nations which have not witnessed a Prophet. For if a nation directly witnesses a Prophet - an embodiment of righteousness - and receives God's Message from his tongue, it has no valid excuse left for rejecting that Message. And if it still rejects the Message, it indeed deserves to be summarily punished. Other nations are to be placed in a different category since they received God's Message indirectly. Hence, if the nations of the present time are not visited by; the devastating punishments which struck the nations of the Prophets in the past, one need not wonder since prophethood came to an end with the advent of Muhammad (peace be on him). One should indeed have cause to wonder if one saw the opposite happen - that is, if the nations of the present were visited by punishments from God which had afflicted those nations that rejected their Prophets face to face.
This does not mean, however, that God has ceased to inflict sevire punishments on nations which turn away from God and are sunk in ideological and moral error. The fact is that God's punishments still afflict different nations of the world. These punishments are both minor and major. Minor punishments are aimed at warning those nations, and the major ones are of a much more serious character and cause considerable damage. However, in the absence of the Prophets who are wont to draw attention to moral degeneration as the basic cause of these calamities, the historians and thinkers of our time only scratch the surface and explain these in terms of physical laws or historical causes. These sophisticated explanations are of little help. On the contrary, nations so afflicted with heedlessness and moral stupor are thereby further prevented from appreciating that God has always warned evil-doing nations against following their evil ways, and that when they wilfully disregard these warnings and adamantly stick to their erroneous ways. He ultimately inflicts disastrous punishments upon them.