Exegesis of the saying of Allah the Exalted: “Peace be upon Noah among the worlds. Indeed, thus We reward the doers of good.”

“Peace” is a subject and an indefinite noun used for the sake of magnification, meaning a great peace, because it is peace from whom? From Allah. Peace be upon Noah among the worlds. This praise means that Allah protected him from the flaws that would detract from him, and He replaced these flaws from the people with praise from Allah (Glorified and Exalted is He). So Allah combined for him two things: praise and his safety, or his being protected, from what would detract from him. For this reason, we say that “peace” means protection, meaning that Allah protected him from everything that would harm him from the flaws that would detract from him among the sons of Adam.
The meaning of “among the worlds” here is those after Noah, not those before him, as it appears. And on this basis, it is a general term intended to mean a specific one. Allah the Exalted said: “Indeed, We…” But the intention with it is magnification, for Allah is One (Glorified and Exalted is He), but when His name is mentioned with what indicates plurality, the intention is what? Magnification. Likewise, it is like this reward: We reward the doers of good. That means everyone who does good, then Allah (Glorified and Exalted is He) rewards him as He rewarded Noah (peace and blessings be upon him). And Allah rewarded Noah with two things: with what He left for him in the later generations, and with what He protected him from among the worlds. So likewise, whoever is a believer in Allah (Mighty and Majestic) and does good in his worship and to His servants, then Allah the Exalted rewards him as He rewarded Noah. And for this reason, you find the leaders of the Muslims; you find that Allah the Exalted placed praise for them in the hearts and tongues of people, despite the fact that some people find fault with them, because everyone among the people of good has someone who finds fault with him, and there is someone among the people of evil. And likewise, everyone who holds fast to the guidance of a Prophet has an enemy from among the sinners, without a doubt. But Allah (Glorified and Exalted is He) appoints for this believer someone who replaces this fault-finding with praise and someone who defends against this fault-finding. For this reason, He said: “Those who did good…”
And excellence in worship (ihsan) is divided into two categories: excellence in the worship of Allah and excellence toward the servants of Allah. As for excellence in the worship of Allah, we do not interpret it better than the interpretation of the Prophet (peace and blessings be upon him), where he said: What did you understand from this hadith? What do you understand? We understand that the worship in the first category is worship of seeking, and the worship in the second category is worship of fleeing. It is known that the guidance of Allah is what is known. Good. The worship in the first category is worship of seeking, as if you see Him. And it is known that the souls of Allah (Glorified and Exalted is He) long for Him. So if it is as if you see Him, then you persist in worship to reach your beloved, Allah (Mighty and Majestic). If you do not see Him, meaning if you do not reach this level, which is worship of desire and seeking, then He sees you, so worship Him with worship of fleeing and fear of Him. And this is not like the first, because this one worships Allah out of fear of Him, and the first one worships Him out of hope. So the first rank is more complete than the second rank. For this reason, the Prophet (peace and blessings be upon him) placed it in the second degree. He said: So beware that you do not disobey Him or fall into His disobedience. This is excellence in the worship of Allah. As for excellence toward the servants of Allah, it is bestowing kindness upon them with wealth, body, and limbs. Some said it is bestowing generosity, restraining harm, and having a pleasant face. Bestowing generosity means giving. Restraining harm means not harming anyone, not with your word or your action. Having a pleasant face means not facing people with a gloomy, dark face. Because a person, no matter who he is, if he faces people with a gloomy, dark face, he is not being kind to them. Indeed, Allah (Glorified and Exalted is He) reproached the Prophet (peace and blessings be upon him), who is the best of creation, when what happened to him occurred with Abdullah ibn Umm Maktum, even though what happened to the Messenger (peace and blessings be upon him) was due to his exertion. So Allah the Exalted said regarding that: Abdullah, what did he say?
The student:

The Shaykh : These are great words, but despite that, Allah the Exalted lightened them by starting with the pronoun of absence, saying “He turned away,” as if He is talking about another person, not the Messenger. And He did not say “You turned away and withdrew,” because as we have passed over many times, addressing in the form of direct address is greater and more severe than talking with the pronoun of absence.
The important thing is that excellence toward the servants is by bestowing generosity, restraining harm, and having a pleasant face. And if you wish, say that excellence toward the servants is bestowing kindness upon them with wealth, body, and status. As for wealth, it is apparent. As for the body, it is that you serve them. And with this, if you serve a person and assist him, then you are rewarded, as the Messenger (peace and blessings be upon him) said in: And from the bestowing of the body is having a pleasant face. There is no doubt that it is from the bestowing of kindness by the body, because it relates to the body. The third, we said, is status, by benefiting people through intercession and mediation in what is good for them and for you. Yes.