Historical accounts form the main part of this sūrah, but they are not independent of its theme. They are related to confirm the great truths it aims to establish. This is apparent from the sūrah’s very opening verses: “This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All- aware.

Worship none but God. I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great Day. To God you shall all return, and He has power over all things.” (Verses 1-4)

The opening passage of the sūrah emphasizes these truths: it reflects on God’s creation of the heavens and earth, explains the wonders of human creation, and speaks about the Day of Judgement. Now the sūrah takes us back in history to tell us of earlier communities and how they received the message of truth. Thus it recounts the call to faith over many centuries, providing rather detailed accounts of earlier prophets. This is particularly true in the case of Noah and the great flood. These accounts include the arguments over the basic issues of faith as outlined at the sūrah’s opening, and asserted by every messenger. Those who deny the faith are the same throughout history: they share the same mentality and nature.

The historical accounts in this sūrah are given in chronological order, starting with Noah, then Hūd and Şāliĥ. We then move on to Abraham, Lot, Shu`ayb and Moses.

Thus they serve as a reminder to later generations of the fate of their predecessors.

“We sent forth Noah to his people: ‘I have come to you with a plain warning. Worship none but God. I certainly fear that suffering should befall you on a grievous day.” (Verses 25-26) These are practically the same words as used by Prophet Muĥammad (peace be upon him) and as outlined in the Qur’ān. This use of almost exactly the same wording to express the main theme is deliberate, as it emphasizes the unity of the message and the unity of the faith. We assume that what is given here is the meaning of what Noah said to his people, not the exact words, because we do not know what language was used by Noah and his community.

“We sent forth Noah to his people: I have come to you with a plain warning.” (Verse 25)

The text does not include any intervening clause such as ‘and he said to them’, because the Qur’ān paints the scene and we see it as if it is happening now, not as a part of ancient history.

Moreover, it gives a brief statement summing up the purpose of the message in one fundamental truth: “I have come to you with a plain warning.” This is much more emphatic.

This is followed by another brief statement summing up the central theme of the message: “Worship none but God.” (Verse 26) This is the main issue of faith and the subject matter of the warning. But what is the warning all about: “I certainly fear that suffering should befall you on a grievous day.” (Verse 26) Thus the message is conveyed and the warning given in a few brief statements. It should be noted here that the Arabic wording should give the meaning that the day itself is in grief, awe or pain, but it is naturally not so. It is simply described as such to indicate that it senses the pain suffered by people. How about the people themselves, then?

“The notables of his people who disbelieved said: ‘We see you but a mortal man like ourselves. Nor can we see anyone following you except the most abject among us; those who are rash and undiscerning. We do not consider that you are in any way superior to us: indeed we think you are liars.’” (Verse 27) This is the response of the elders who assume leadership of the community. It is practically the same response Prophet Muĥammad received from the Quraysh elders, his own tribesmen. They express the same doubts, utter the same accusations, show the same arrogance and give overall the same answer that betrays their ignorance and stupidity.

We find here the same doubt entertained by the ignorant who think that the human race is too low to be entrusted with God’s message. If God wants to send a message, then let it be delivered by an angel or some other creature. This ignorant misgiving stems from a lack of trust in the human race. It stands to reason that God would have given man adequate abilities and talents to fulfil his function as vicegerent. He has also enabled certain individuals to carry and deliver God’s message. These are chosen by God who knows best the special qualities with which He has equipped them.

Another mark of ignorance is what such people say about the choice of messenger.

Kind and dignified, the Prophet Noah is full of confidence that his message is the message of truth. He trusts that it comes from God, and is fully aware that his path has been set clearly for him and that his method of operation is sound and honest. He remains unaffected by the false accusations, insolence and blind rejection with which his message has been received. He applies his own values and maintains his own standards. He does not make false claims or accusations as they have done. Nor does he try to give himself any false image or impart anything alien to his message.

“Noah said: ‘Think, my people! If take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it? And, my people, I ask of you no money in return; my reward rests with none but God. Nor will I drive away those who believe; they will surely meet their Lord, whereas in you I see people with no awareness [of right and wrong]. And, my people, who would protect me from God were I to drive them away? Will you not reflect? I do not say to you that God’s treasures are with me, or that I know what lies beyond the reach of human perception.

Nor do I say: I am an angel. Nor do I say of those whom you eye with contempt that God will never grant them any good. God knows best what is in their hearts — for then I would indeed be a wrongdoer.’” (Verses 28-31)

He addresses people with kindness and friendliness stressing his relationship to them: ‘My people,’ you object to my message saying: ‘We see you but a mortal man like ourselves.’ Yet I have a relationship with my Lord which is absolutely clear to me and firmly established in my conscience. This is something that you have not been granted. What if God has bestowed on me His grace, selecting me to carry His message? This is indeed a great mercy He has shown me. Yet what if both conditions are true, but you remain blind to them, because you are not open minded enough?

“Can we force it upon you?” (Verse 28) It is not for me to try to force you to accept it “when you are averse to it.” (Verse 28)

Here we see Noah trying gently to awaken their consciences, making them feel the importance of the values to which they have been blind and making them aware of the characteristics they tend to overlook when it comes to the message and the person selected to carry it. He explains to them that these matters are not decided on the basis of their superficial criteria. At the same time he establishes the right principle that faith must be based on conviction, and that conviction is the result of study and reflection. Compulsion, arbitrary authority and conceit have no bearing on faith and conviction.

“And, my people, I ask of you no money in return; my reward rests with none but God.

Nor will I drive away those who believe; they will surely meet their Lord, whereas in you I see people with no awareness [of right and wrong].” (Verse 29) Those whom you describe as the most abject among you, Noah explains, have responded positively to my call and accepted the faith. I seek no financial gain for my call, and as such, I cannot favour the rich over the poor. All my people are equal as far as I am concerned. He who does not seek pecuniary reward from people cannot make any distinction on the basis of wealth. “My reward rests with none but God.” He is the only One from whom reward may be forthcoming.

At this juncture in Noah’s story we have a remarkable pause. The sūrah makes brief reference to the reception of a similar message by the Quraysh unbelievers.

There is a remarkable similarity of attitudes, as the Quraysh claim that Muĥammad too invented these stories. The sūrah quickly refutes their claims before returning to Noah: “Do they claim that he (i.e. Muĥammad] has invented it? Say: ‘If I have invented it, upon me be this crime of mine, but I am innocent of the crimes you perpetrate.’” (Verse 35)

To fabricate a falsehood is to commit a crime. Hence, the Prophet is instructed to tell the Quraysh: if I have made any such fabrication, I will bear the responsibility for it.

Since I am aware that it is a crime to make such fabrications, it is highly unlikely that I would do so. I am, however, innocent of all your crimes, including your false allegations, your rejection of God’s message and your associating partners with God.

This interjection however does not interrupt the Qur’ānic story, rather it serves the purpose of the sūrah.

In the next scene we see Noah receiving God’s revelations and commandments.

“Noah received this revelation: None of your people will believe now apart from those who have already accepted the faith. Do not be in distress over anything they may do. Build the ark under Our eyes, and according to Our inspiration. Do not appeal to Me on behalf of the wrongdoers. They shall be drowned.’” (Verses 36-37)

Everything has come to an end: the advocacy of God’s message, the warning, and the argument. “None of your people will believe now apart from those who have already accepted the faith.” (Verse 36) Those who are susceptible to faith have already accepted it. The others are hopeless. God, who knows best what is feasible and what is not, and knows His servants well, has informed Noah of this. Hence, it is pointless to continue with the argument. He is told not to grieve at their rejection or their mockery. “Do not be in distress over anything they may do.” (Verse 36) God’s will has come to pass.

“Build the ark under Our eyes, and according to Our inspiration.” (Verse 37) We will look after you and give you instructions as you do so. “Do not appeal to Me on behalf of the wrongdoers. They shall be drowned.” (Verse 37) Their destiny has been decided and you are not to plead their case. You can neither pray for them to be guided to the truth, nor can you pray for their punishment. Prayers are to no avail when God’s will comes to pass. It is mentioned elsewhere in the Qur’ān19 that he prayed for their destruction. It is understood that his despair came only after he received this revelation.

The next scene shows Noah building the ark, having given up arguing with his people and calling on them to accept the faith: “So he set himself on building the ark.

And whenever a group of his people passed by him they scoffed at him. He said: ‘If you are scoffing at us, we are indeed scoffing at you, just as you are scoffing at us.’” (Verse 38)

We then have the very awesome scene of the flood. “And it sailed with them amid waves towering like mountains. Noah cried out to a son of his who stood apart [from the rest]:

‘Embark with us, my child, and do not stay with the unbelievers.’ He answered: I shall seek refuge in a mountain, which will afford me protection from the water’ Said (Noah): ‘Today there is no protection for anyone from God’s judgement, except those who shall enjoy His mercy.’ Thereupon waves rose up between them and he was among those who were drowned.” (Verses 42-43)

Two elements of fear are at work here: one emanates from nature, stormy but silent as it is; and the other is felt in one’s innermost soul. Both converge as the ark moves on amidst waves as high as mountains. At this terrible, decisive moment, Noah looks in a certain direction and sees one of his sons who has not joined them in the ark. Paternal emotion is roused in Noah and he calls out to his stray child:

“Embark with us, my child, and do not stay with the unbelievers.” (Verse 42)

Disobedient as he is, the son does not respond to his loving father. A conceited youth, he does not realize the extent of the terrible event which is taking place. He says: “I shall seek refuge in a mountain, which will afford me protection from the water.” (Verse 43) Aware of the terrible reality, the father pleads with him for the last time:

“Today there is no protection for anyone from God’s judgement, except those who shall enjoy His mercy.” (Verse 43) In an instant, the scene changes and the towering waves swallow everything up: “Thereupon waves rose up between them and he was among those who were drowned.” (Verse 43)

Today as we read this account it is as if we see these events happening now before our very own eyes. The ark is sailing amid huge waves, Noah, the worried father makes one plea after another; his conceited young son insolently turns his back, and then suddenly a towering wave settles the issue. Everything is over as if the dialogue did not take place.

The element of fear and worry in this scene is measured by its depth in the human soul, in the exchange between father and son. It is also measured by its extent in nature, as the waves rise high to submerge the tops of the mountains. Both elements are equal. This is a distinctive feature of artistic imagery in the Qur’ān.

The storm subsides, an air of calmness spreads, the matter is settled and God’s will is done. The words used here give the impression of something coming to a complete standstill. “And the word was spoken: ‘Earth, swallow up your waters. Heaven, cease (your rain).’ Thus the waters sank into the earth, and God’s will was done, and the ark came to rest on Mount Jūdī. The word was spoken: Away with these evil-doing folk.’” (Verse 44) The earth and the heavens are addressed as if they were human beings. Both comply with the commandment. The earth swallows up its water and the heaven stops raining. Furthermore, the earth’s surface was soon dry, as excess waters penetrated deep underground.

Now that the storm has subsided and the ark has come to rest, the paternal love of a distressed father is once again felt by Noah. He makes this appeal to God: “Noah called out to his Lord, saying: ‘Lord, my son is of my family. Surely Your promise always comes true, and You are the most just of judges.’” (Verse 45) Noah makes clear that he has absolutely no doubt that God is just and wise. Nothing He does is without reason. Yet he has been promised that his family will be safe and now he requests that God fulfil the promise He made to spare his family. God’s answer states the fact which Noah has overlooked. By God’s standards and according to His principles, one’s family are not necessarily one’s blood relations. The true relationship is that of faith. This son was not a believer, and as such he was not a member of the family of Noah, the Prophet.

The answer is firm and emphatic. Indeed there is an element of reproach and warning in the answer: “‘Noah,’ He answered, ‘he was not of your family; his was an unrighteous conduct. Do not question Me about matters of which you have no knowledge. I admonish you lest you become one of the ignorant.” (Verse 46) A great principle of this religion states that the paramount relationship that exists between individuals is not one based on family affinity: “He was not of your family; his was an unrighteous conduct.” Your relationship with him is thus severed despite the fact that he was your own son. Since the basic tie between the two of you does not exist, no other tie has any significance.

Since Noah’s prayer requested the fulfilment of a promise which he felt had not happened, the answer includes an implicit reproach and warning: “Do not question Me about matters of which you have no knowledge. I admonish you lest you become one of the ignorant.” (Verse 46) The admonition is needed lest Noah become one of those who are ignorant of the real ties and relationships, or unaware of God’s promise and its interpretation. For God’s promise has been done and Noah’s true family has been saved. Noah, a true believer and God’s humble servant, trembles with fear that he may have erred in what he said to his Lord. He, therefore, appeals to Him, praying for His forgiveness: “My Lord, I do indeed seek refuge with You from ever questioning You about anything of which I have no knowledge. Unless You grant me forgiveness and have mercy on me I shall be among the losers.” (Verse 47)

God has mercy on Noah and he is reassured. He is given blessings which are also extended to the good people of his offspring. The others, however, will receive severe punishment: “The word was spoken: ‘Noah, disembark in peace from Us, and with Our blessings upon you as well as upon generations from those who are with you. As for other folk, We shall let them have enjoyment, and then there will befall them grievous suffering from Us.” (Verse 48) The end is clear: he and those who believe of his offspring will be saved and will enjoy a magnificent reward. Those who prefer the enjoyment of this worldly life, however, will have it for a while but will then be overtaken by severe punishment. The same glad tidings and the same warnings which were made at the opening of the sūrah are confirmed by the story in order to make them much more real to those whom the Qur’ān addresses.

People often wonder whether the great flood engulfed the whole earth or just the area where Noah and his people lived. What were the boundaries of that area in the ancient world or in the new one? We simply have no definite answer for any of these questions. But then the significance of the story is in no way affected by our lack of knowledge on this point. Taken at face value, the Qur’ānic text suggests that the people of Noah constituted all mankind at that particular time. Their land was the only inhabited area of the earth. Secondly, the floods must have swept through this whole area, drowning all living creatures, except those saved in the ark.

This is sufficient for us to understand that great event which undoubtedly happened, since no lesser source than the Qur’ān tells us about it. Our history books, on the other hand, record nothing about that ancient period. The writing of history is a relatively modern art that has recorded only a fraction of the events witnessed by mankind. Besides, whatever is recorded by history is subject to error, falsification and distortion. Hence, we need not seek history’s confirmation for anything which we are certain has happened, since we are told about it by God who revealed the Qur’ān.

The legends of different communities often speak of a flood far back in their history, one caused by the erring ways of their ancestors. The stories related in the Old Testament also mention the flood that overwhelmed Noah’s people. None of this, however, should be discussed in conjunction with the Qur’ānic account of the flood, because that would mix the true and accurate account of the Qur’ān with myths of unknown origin and poor authenticity. However, the fact that such myths exist and are told in different communities suggests that the floods covered the lands of these communities, or that its memory travelled with the offspring of those who were saved.

We should also remember that neither the Old Testament, which includes Jewish Scriptures, nor the New Testament with its Christian Scriptures is the text revealed by God. All copies of the Torah that God revealed to Moses were burnt by the Babylonians when they enslaved the Jews. It was rewritten several centuries later by Ezra — who is probably the one mentioned in Sūrah 9 as Uzayr — about five centuries before the birth of Jesus Christ. He recorded what remained of the original Torah, but the rest is of human authorship. The Gospels, on the other hand, include only what Christ’s disciples and their students could remember one century after Christ’s life on earth had ended. Numerous stories and legends were subsequently added to them. Hence, we cannot rely on these Scriptures to establish certainty on any matter.

This is anyway a side issue. What we need to do is try to understand the moral of this great event. Indeed, the story drives home several lessons which we will now briefly discuss.

As we have seen, Noah’s people were immersed in jāhiliyyah. Hardened in their evil ways, they stubbornly rejected his message based on God’s oneness and the need for all people to submit themselves to Him only. Noah’s people were Adam’s progeny, and we know from Adam’s history related in Sūrahs 7 and 2, The Heights and The Cow, that his fall was the prelude for him and his offspring to be charged with the task of building the earth. This was the purpose behind his creation. God gave him the qualities and abilities necessary to perform this task after He had told him how to repent and seek forgiveness for his error. Adam received certain commandments from his Lord and God forgave him his sin. He then pledged to God, along with his wife and offspring, that they would always follow God’s guidance and never listen to Satan, their eternal enemy.

Another point to reflect on in Noah’s history as told in this sūrah concerns his son, whom he was told did not belong to his family. This outlines an important aspect of the nature of the Islamic faith and how it works in human life. We need first to remind ourselves of some verses in this respect:

Noah received this revelation: ‘None of your people will believe now apart from those who have already accepted the faith. Do not be in distress over anything they may do.’ (Verse 36)

When Our will came to pass and the fountains of the earth gushed forth, We said [to Noah]: ‘Take into it a pair of every species, as well as your family, except those against whom Our word has passed, and all those who have accepted the faith.’ None believed with him except a few. (Verse 40)

And it sailed with them amid waves towering like mountains. Noah cried out to a son of his who stood apart [from the rest]: ‘Embark with us, my child, and do not stay with the unbelievers.’ He answered: ‘I shall seek refuge in a mountain, which will afford me protection from the water’ Said (Noah): ‘Today there is no protection for anyone from God’s judgement, except those who shall enjoy His mercy.’ Thereupon waves rose up between them and he was among those who were drowned. (Verses 42- 43)

Noah called out to his Lord, saying: ‘Lord, my son is of my family. Surely Your promise always comes true, and You are the most just of judges.’ Noah,’ He answered, ‘he was not of your family; his was an unrighteous conduct. Do not question Me about matters of which you have no knowledge. I admonish you lest you become one of the ignorant.’ Said (Noah): My Lord, I do indeed seek refuge with You from ever questioning You about anything of which I have no knowledge. Unless You grant me forgiveness and have mercy on me I shall be among the losers.’ (Verses 45- 47)

The tie which binds people together in the Islamic faith is unique. It relates to certain objectives and aspirations which are peculiar to this divine constitution.

This tie of Islamic society has nothing to do with family or blood relations, land or country, tribe or nation, colour or language, race or sex, profession or class. All such ties may exist between two individuals, yet their relations may, nevertheless, still be severed. When Noah pleaded with his Lord: ‘Lord, my son is of my family,’ he was told by God: ‘Noah, he was not of your family.’ The reason why his own son was not considered to belong to his family was then explained to him: ‘His was an unrighteous conduct.’ The tie of faith which would have linked them together did not exist: ‘Do not question Me about matters of which you have no knowledge.’ Thus, Noah was mistaken when he considered that his son belonged to his family. He simply did not, despite the fact that he was Noah’s own son.

This is a clear, distinctive landmark which distinguishes the Islamic view of all ties and relationships. Different modes of jāhiliyyah make different ties paramount, such as those of blood, family, land, country, tribe, nation, colour, language, race, profession or class. They sometimes give prominence to common interests, common history or common destiny. All these are jāhiliyyah considerations that are fundamentally in conflict with the Islamic viewpoint.

We will now consider some aspects of the divine wisdom behind making faith the supreme tie of Islamic society.

Faith is indeed the noblest characteristic of man which distinguishes him from animals. It relates to the spiritual side of human existence which no class of animal shares. Indeed, even the most hardened atheists have come to acknowledge that faith is an essential quality that categorically distinguishes man from animals.

Hence, in a society which achieves the highest standard of human civilization, faith must be the constituent tie, because it is man’s most distinctive quality. Indeed, no human grouping can be based on anything which man shares with animals, such as land, meadows, interests and borders; for these are akin to an animal enclosure with its fencing. Nor can a human society be based on ties of blood, ancestry, clan, nation, race, language or colour. Again, all these are common to both man and animals. Man is indeed distinguished from animals by his reason and what relates to his heart and mind.

Similarly, faith is closely linked to another factor that distinguishes man from animals, namely, his free-will and ability to choose. Every human being is able to choose his or her own faith when they attain a reasonable standard of maturity. Thus human beings are able to determine the type of society in which they choose to live, and the type of ideological, social, political, economic and moral system they advocate.

By contrast, no human being is able to choose his ancestry, colour, community or race. Nor can he determine in which geographical area to be born, which mother tongue to speak, or indeed any of the ties on which jāhiliyyah communities are based.

All these are determined before a human being is born. If his destiny, both in this life and the life to come, or indeed in only this life, is based on considerations in which he has no say, then his free choice is negated. Thus, one of the most essential and distinctive characteristics of his humanity, which God has established, is lost.

When a community is based on the tie of faith, and not on any consideration in which man has no say, it can establish a society that is open to all. People of diverse races, colours, languages, lands and ethnic origins will freely choose to join this society, knowing that nothing can stop them from doing so and no artificial barriers are erected to prevent them from joining. What determines their ability to join are man’s most distinctive qualities. All human potential and talents thus contribute to the establishment of a civilization that benefits by the qualities of all races. It never closes the door to any talent because of colour, race, family or land.

When Islamic society was built on this basis, it gave prominence to the distinctive qualities of man, in preference to those that man shares with other creatures. It soon achieved spectacular results for its being open to all, erecting none of the artificial obstacles that are more suited to animals. The special characteristics of different human races and communities were able to work together, without barriers, and they soon produced a superior human structure. In that superior Islamic community, Arabs, Persians, Syrians, Egyptians, North Africans, Turks, Chinese, Indians, Byzantines, Greeks, Indonesians and Africans, as well as many others, brought in their diverse talents to contribute to the building of Islamic civilization. It was never an Arab or national civilization, but an Islamic one based on faith.

People cannot extricate themselves from the state of pagan jāhiliyyah as a community unless the basis which brings them together is that of faith. Submission to God alone is not complete unless this rule is established in their minds and in their community.

There must be only one sacred thing which is revered. There can never be a multiple of ‘sacred’ things. The community must have a single slogan. There must be only one qiblah [i.e. direction faced in prayer] which remains the focus of everyone’s wholehearted attention.

Idol worship is not confined to worshipping idols made of stone or gold, or even to worshipping legendary gods; it can take numerous forms and shapes. Islam, however, cannot tolerate that people fight under the banners of such false gods when it calls on them to believe in God alone and to submit themselves to Him only. For this reason Islam divides all mankind into two nations: the nation of Muslims who follow the prophets, each in his own time until the last Messenger was sent to mankind as a whole, and the nation of non-Muslims who worship all forms of tyrannical idols.

When God identified the Muslim nation, He defined it as the nation of the followers of His messengers, each in his own time, and then said: “Your community is but one community, and I am your only Lord, therefore worship Me alone.” (21: 92) He did not tell the Arabs that they belonged to the Arab nation, either when they were ignorant, or when they were Muslim. Nor did He tell the Jews that their nation was that of the Children of Israel, or the Hebrew nation, both when they lived in ignorance and in those periods when they submitted themselves to God alone. The Prophet’s companions, Salmān, the Persian, and Şuhayb, the Byzantine, and Bilāl, the Abyssinian, were not considered to belong to Persia, Byzantium or Abyssinia.

Indeed, the Prophet said to all Muslims, Arabs, Persians, Romans and Abyssinians alike: your community is that of the believers who have earned the title of Muslims by submitting themselves truly to God throughout the ages, during the times of Moses, Aaron, Abraham, Lot, Noah, David, Solomon, Job, Ishmael, Idrīs, Dhulkifl, Zachariah, John and Mary as mentioned in Sūrah 21, verses 48-91.

This is the Muslim nation according to God’s definition. He who wishes to take a line other than God’s, let him do so, but he must not claim to belong to Islam. We, who have submitted ourselves to God alone, acknowledge no nation as ours except the one God has defined for us. He indeed tells the truth and He is the best of judges.

Finally, let us reflect on the value assigned by God to a small community of Muslims. Only a handful of people, numbering no more than twelve according to some reports, were the net result of Noah’s efforts in calling people to God. This is a period which extended over 950 years, according to the Qur’ān, the only reliable and certain source in this connection.

Yet this handful of people, the fruit of such a difficult campaign, was so important that God changed the established universal phenomena for its sake. He let the floods drown everything and every living soul on inhabited land. He then made this handful of people the only heirs of the earth and mankind’s second seed. They were the people entrusted with the rebuilding of the earth.

This is indeed something which must not be taken lightly. The small groups of people who work for an Islamic revival today face a state of jāhiliyyah which has tightened its grip around the whole earth. These advocates feel weak and lonely as they face the forces of jāhiliyyah, and suffer all sorts of persecution, hardship and torture. They must, however, contemplate the example of Noah’s people very seriously and learn its special significance.

The fact that the Muslim seed is planted on earth is something which weighs very heavily in God’s measure. It is something which He considers so deserving that He destroys all the forces of jāhiliyyah on earth for its sake: their land, civilization, installations, physical power and achievements. It also deserves that He protects this seed and looks after it until it is safely entrenched and able to build the earth anew.

Noah (peace be upon him) built the ark according to God’s instructions and under His protection: “Build the ark under Our eyes, and according to Our inspiration. Do not appeal to Me on behalf of the wrongdoers. They shall be drowned.” (Verse 37) When Noah’s people chased and repulsed him and spread all sorts of fabrications about him, as God tells us, he appealed to God, his Lord, and declared to Him that he was overcome: “Noah’s people called it a lie; and they accused Our servant of lying, saying, Mad is he!’ And he was repulsed. So he called out to his Lord: ‘I am defeated; come to my help.’” (54: 9-10) He called on Him to take revenge as he saw fit. At that moment God let certain natural forces of great magnitude to be at the service of His defeated servant:

“We caused the gates of heaven to open with water pouring down in torrents, and caused the earth to burst forth with springs, so that the waters met for a predestined purpose.” (54: 11- 12) While these awesome forces were doing their work at such a fearful level, God Himself, limitless is He in His glory, looked after His defeated servant: “We carried him on that vessel made of planks and nails, which floated under Our eyes: a recompense for him who had been rejected with ingratitude.” (54: 13-14)

The vanguard of Islamic revival in every age and place must pause and contemplate this majestic scene as they are chased and overcome by the forces of jāhiliyyah. Such people deserve that God put in their employ awesome natural forces; these need not be the floods, for they are only one form: “The forces of your Lord are known fully only to Him.” (48: 4) Their task is only to remain steadfast and to continue on their way. They must be aware of the source of their strength and appeal to Him, remaining steadfast until He brings about the accomplishment of His will. They must be certain within themselves that He has power over everything in the heavens and on earth and that He will never let His servants be overcome by His enemies. They will certainly have to undergo a period of education and test; but once they pass this test God will assign a certain role to them to accomplish on earth under His protection.