The surah begins with a statement defining the source of this message of divine faith: “We sent Noah to his people." (Verse 1) This is the source that assigns tasks to Gods messengers and from whom they learn the truth of faith. It is the source of all existence and all life. It is He who created mankind, giving their nature the ability to know and worship Him. When they deviated from this straight path, He sent them messengers to bring them back to Him. Noah was the first of these messengers after Adam. The Qur’an does not mention a message given to Adam after his fall to earth and life thereon. Perhaps he was a teacher who taught his children and grandchildren. With the passage of time, they went astray and adopted idols as deities. These were at first symbols of certain forces they considered holy. Then, they forgot what the symbols signified and worshipped the idols themselves. The most important of those idols were the five mentioned in this surah, God sent them Noah to bring them back to believing in His oneness and give them the right concept of God, life and existence. Earlier scriptures mention Idris as a messenger of God prior to Noah. However, what such scriptures mention is not part of the Islamic faith, because they were subject to distortion, addition and omission.

When we read the stories of earlier prophets given in the Qur’an, we tend to believe that Noah lived when humanity was still in its dawn period. He spent 950 years of his life advocating Gods message to his people who must have lived a similarly long life. This suggests that humans were still few in number. In saying this we draw on the observation that species that are small in number live long, and that the reverse is true. Perhaps this is a rule of balance. This is merely a personal point of view, but God knows best.

Having established the source of the message, the surah sums it up in a few words, and we learn that Noah was instructed to deliver a warning:

“Warn your people, before grievous suffering befalls them.” (Verse 1) The report Noah presents to his Lord, as stated in the surah, shows that the state in which he found his people, heedless and arrogant, makes warning the sum of his message. In fact, the first thing he does by means of advocacy is to warn them of severe punishment, in either this world or the next, or in both.

The surah moves straight from assigning the task to its fulfilment, in which the delivery of the warning is prominent. However, this is coupled with a note that raises the hope of the forgiveness of past sins and the deferment of reckoning until the Day of Resurrection. Moreover, the surah gives a brief outline of the message Noah delivered to his people:

He said: l My people, lam here to warn you plainly Worship God alone and fear Him, and obey me. He will forgive you your sins and grant you respite for an appointed term. When God's appointed term comes, it can never be put back, if you but knew it. (Verses 2-4)

“My people, lam here to warn you plainly. ” (Verse 2) He immediately states his role as a warner, clearly explaining his argument. He does not hesitate or wrap his words in a false cover. He leaves no one in confusion as to what he has to say, or what those who reject his message can expect. What he calls for is plain and simple: “ Worship God alone and fear Him, and obey me.” (Verse 3) All worship must be addressed to God alone, without partners. Fearing God should be the quality that is clearly reflected in feeling and behaviour. Obeying the messenger God sends to a people is the attitude that makes His orders the basis on which they build their way of life and how they determine their rules of behaviour.

Noah began his noble efforts to present guidance to his people. He had no personal interest in the matter, and stood to make no gain to compensate for all the arrogance and ridicule he had to put up with. He continued to do this for a thousand years minus fifty, with the number of those who responded positively hardly increasing. On the other hand, however, the level of rejection and insistence on following old erring ways did increase. At the end, Noah presented his account to God, who had assigned him this arduous task. He described his efforts even though he knew that God was fully aware of all that he had done. He is, therefore, simply making his heart-felt complaint to God, the only One to whom prophets, messengers and true believers ever complain:

My Lord! I have been pleading with my people night and day, but the more I call them, the further they run away. Whenever I call on them, so that You may forgive them, they thrust their fingers into their ears, draw their garments over their heads, grow obstinate and become even more arrogant and insolent. I have called them openly; I have preached to them in public, and I spoke to them secretly, in private. I said: Ask your Lord for forgiveness: He is ever forgiving. He will let loose the sky over you with abundance, and will give you wealth and children; and will provide you with gardens and rivers. What is the matter with you? Why do you behave with such insolence towards your Lord, when it is He who has created you in successive stages? Do you not see how God has created seven heavens in layers, placing in them the moon for a light and the sun for a lantern? God has made you spring from the earth like a plant, and He will return you into it and then bring you out again. God has made the earth a vast expanse for you, so that you may walk along its spacious paths? (Verses 5-20)

Thus, Noah describes his untiring efforts at the end of his long, long journey: “My Lord! I have been pleading with my people night and day?" (Verse 5) He never slackened or showed any sign of boredom or despair in the face of determined and increasing opposition: "but the more I call them, the further they run away? 6) They ran away from the messenger who called on them to believe in God, the Giver of life, the Provider of everything they had and the Source of every light and guidance. Yet this messenger from whom they ran away never asked for anything in return for what he presented or taught them. He only called on them to believe so that they might be forgiven their sins.

When they could not physically run away, because he addressed them face to face, taking every opportunity to make his address heard, they loathed listening to him or even looking at him. They turned away in arrogance, intent on following their erring ways. “ Whenever I call on them, so that You may forgive them, they thrust their fingers into their ears, draw their garments over their heads, grow obstinate and become even more arrogant and insolent? (Verse 7) In this scene the advocate of the divine faith is seen using every opportunity to deliver his message, while they remain adamant, unwilling to hear. We see humanity here in its early stages, stubborn like a headstrong child, putting its fingers in its ears so that it does not hear, and covering its head and face. It is an image of childish resistance. The surah says they 'thrust their fingers into their ears', yet people can only put the tips of their fingers into their ears. The statement, thus, imparts an impression of violent reaction, as if they wanted to put their whole fingers into their ears to ensure that nothing of Noahs words could be heard. How childish!

In his strenuous efforts to fulfil his mission, Noah used every method, addressing them openly at times, and speaking to them in private on others: "I have called them openly; I have preached to them in public, and I spoke to them secretly, in private? (Verses 8-9) In all this, he put before them immeasurable gains both in this life and in the life to come. The first prospect he put before them was forgiveness of their sins: “I said:

Ask your Lord for forgiveness: He is ever forgiving? (Verse 10) He also put before them the prospect of abundant provisions to be granted through rain pouring down in plenty, so that plants can grow and rivers run. He also added other types of Gods grace, ones they loved dearly:

children and wealth: “He will let loose the sky over you with abundance, and will give you wealth and children; and will provide you with gardens and rivers” verses 11-12)

Noah linked granting such provisions to seeking Gods forgiveness of sins and misdeeds. This correlation between following Gods guidance and attaining purity of heart on the one hand and a life of plenty and prosperity on the other is stated in several places in the Qur’an: “had the people of those cities believed and been God fearing, We would indeed have opened up for them blessings out of heaven and earth. But they disbelieved, so We smote them on account of what they had been doing.” (7: 96) “If only the people of earlier revelations would believe and be God fearing, We should indeed efface their [past] bad deeds, and bring them into gardens of bliss. If they would observe the Torah and the Gospel and all that has been revealed to them by their Lord, they would indeed be given abundance from above and from beneath.” (5: 65—66) “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” (11: 2-3)

This is, then, a true rule repeatedly stated in the Qur’an. It is based on certain conditions involving a promise by God and the rules He set for human life. History confirms its fulfilment during different generations.

The rule applies to communities and nations, not to individuals. Every community that implemented Gods law, truly looking up to Him, doing good and beneficial deeds and seeking His forgiveness in a way that reflected fearing Him, benefited by this promise. Every community that worshipped God and feared Him, implementing His law and establishing justice and security for all people, was given provisions in plenty and a life of strength and affluence.

Having said this, we realize that some communities are left to enjoy a life of power and prosperity, despite the fact that they are far from being God-fearing or following His guidance. This is merely a test: u We test you all with evil and good by way of trial” () Moreover, such prosperity is often accompanied by different ills such as the lack of social cohesion, loose morality, injustice, disregard for human dignity, etc. We see today two superpowers,

Noah directs his peoples attention to the open book of the universe:

you not see how God has created seven heavens in layers, placing in them the moon for a light and the sun for a lantern?” (Verses 15-16) We cannot specify a meaning for the 'seven heavens on the basis of scientific theories about the universe, for these are only theories. Noah simply draws their attention to the skies. He tells them, as God taught him, that there are seven heavens in layers, and that they include the sun and the moon, which they could obviously see, just as they saw what they called the sky, which is that familiar blue coloured space. To know what it is exactly is not necessary. Nor has it been properly proven even today. The invitation to look though is enough to reflect on the supreme power that has brought such great creatures into existence. This is what Noah wanted his people to do. He then invites them to look at their own creation, starting from dust and returning to it after death, and emphasizing the truth of resurrection: "God has made you spring from the earth like a plant, and He will return you into it and then bring you out again? (Verses 17-18)

The reference to man originating from the earth like a plant is both amazing and inspiring. It is repeated in the Qur’an in various forms:

"Good land brings forth its vegetation in abundance, by its Lord's leave, but from the bad land only poor and scant vegetation comes forth” (7: 58) This verse refers to the similarity of the origin of both man and vegetation.

Both are referred to in the same verse stressing the truth of resurrection:

"Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a gamete, then out of a clinging cell mass, then out of an organized and unorganized embryo, so that We might make things clear to you. We cause to rest in the [mothers] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime. Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells and puts forth every kind of radiant bloom." (22: 5) In the following surah,1 the stages of the embryo are outlined in similar terms to the verse above. It is then followed by this statement: “And by means of this water We bring forth for you gardens of date-palms and vines." (23: 19)

This is certainly worth studying. It suggests that the origins of life on earth are the same, and that the making of man is the same as the making of plants. Man is made of the earths simple elements and feeds on such elements to grow. Thus, he is a plant like the rest of earths plants. He is given a form of life different from that of plants, but both originate from mother earth, which suckles them both. We see how faith gives a believer a complete and true concept of his relation to the earth and to other living things. This concept combines scientific accuracy with warm feelings, which is the distinctive mark of true Qur’anic knowledge.

We see how Noah tried to address his people in various ways, employing a wide range of methods. We also see his patience, perseverance and conscientiousness. He continued to exert these efforts over 950 years before giving this report to his Lord, complaining of the response he had had to contend with. From his succinct and accurate account we see a splendid image of the great efforts he made. Yet all this is merely one ring in the chain of divine messages to mankind. So, what happens next?

Noah said: 'My Lord! They have disobeyed me and followed those whose wealth and children lead them increasingly into ruin. They have devised a mighty plot, and said to each other: “Do not ever renounce your gods! Do not abandon Wadd, Suwd(, Yaghuth, Ya'uq or Nasr.” They have led many astray. Lord, grant the wrongdoers increase in nothing but error.1 (Verses 21-24)

It is a heart-felt complaint. After all Noah’s endeavours, guidance and sound advice and the promise of an easy, plentiful life, they chose to disobey and follow the lead of those who had gone far astray, only because the latter enjoyed wealth, children and power. Yet such leaders benefit nothing by all these blessings. Indeed, their “ wealth and children lead them increasingly into ruin.” (Verse 21) What they possessed of wealth and children tempted them to go further astray, a scenario that could only end in misery and ruin. Yet these leaders did not stop at just going astray. Instead: “ They have devised a mighty plot.” (Verse 22)

Their plot was on a grand scale, and its aim was to foil Noahs efforts, to suppress his message and to prevent it from addressing peoples hearts. They schemed to give their disbelief and ignorance an attractive colour. Therefore, they urged people to adhere to their false beliefs and to continue to worship those idols whom they called gods. They “said to each other: ‘Do not ever renounce your gods! They sought to arouse peoples personal emotions, making them feel that these idols were ‘their own gods. They mentioned the names of the most important ones, so as to stir peoples false pride in them: “Do not abandon Wadd, Suwd' Yaghuth, Ya'uq or Nasr” (Verse 23) These were indeed the largest and the most important of their idols. Indeed, they continued to be worshipped in other ignorant communities until the time of the Islamic message.

This remains the practice of erring leaderships. They create idols that may differ in name and form, according to the going trends in different jahiliyyah societies. They seek to rally the masses around such idols and stir their emotions to defend them so that they can lead them wherever they want to, ensuring that they remain in error. This is how they manage to lead people astray: “They have led many astray.” (Verse 24) Indeed every type of erring leadership tries to rally the people around idols, which may be in the form of statues, or humans or ideas. They are all the same, manipulated to turn people away from the divine message, creating a schism between them and its advocates. It is all part of a grand scheme, a mighty plot with a selfish end.

A passionate prayer is then voiced by Noah against the oppressors, the wrongdoers who lead people astray through plots and schemes of their own devising: “Lord, grant the wrongdoers increase in nothing but error.” (Verse 24) It is the prayer of one who has tried for a long time, making every effort and using every method. Eventually, however, he came to the conclusion that those erring, wrongdoing hearts were altogether devoid of goodness, undeserving of divine guidance.

Before completing Noahs prayer, the surah gives us an image of the end suffered by those wrongdoers in this life and in the life to come.

Both situations are present in Gods knowledge. They are events that admit no change:

Because of their sins, they were drowned, and were made to enter the fire. They found none besides God to support them, (Verse 25)

It is because of their sins and disobedience that they were made to drown and enter the fire. The two events are intentionally joined in succession, because their entry into the fire is connected to their drowning. The time gap between the two is so short that it is almost non-existent; according to Gods measures it is negligible.The sequence is there: they were drowned in this life and they are made to enter the fire in the life to come. What is in between is perhaps the torment in the grave during the short gap between the two lives. “ They found none besides God to support them.” (Verse 25) None whatsoever! No children, no wealth, no power and no patron from among their alleged deities.

In a single short verse, these mighty ones are swept away and no mention is left of them in human memory. No details are given here of their drowning or the floods that swept them away. This because the surah wants to leave us with the impression of swift punishment. Indeed, it covers the gap between their drowning and their entry into hell with the conjunction fa, rendered in translation as and’. This is a common feature of the inimitable Qur’anic style. Therefore, we do not go into any further details of this event here.

The surah then gives the remainder of Noahs passionate prayer:

And Noah said: "Lord! Do not leave a single unbeliever on earth. If You spare them, they will lead Your servants astray and beget none but sinners and hardened unbelievers. My Lord! Forgive me, my parents and everyone who enters my house as a believer. Forgive all believing men and women. To the wrongdoers grant You no increase except in perdition.' (Verses 26-28)

In his heart of hearts, Noah felt that the earth needed to have a complete change, a change that would eradicate the evil that had become so deeply entrenched among his people. Sometimes, only such eradication of the wrongdoers from the face of the earth will suffice.

Their continued presence may put the divine message under siege, preventing it from touching peoples hearts. This is exactly the scenario Noah states in his appeal to God to destroy these tyrannical oppressors, leaving none of them to walk the earth. He says: “If You spare them, they will lead Your servants astray.” (Verse 27) Describing those people forced to go astray as ‘ Your servants suggests that they are the believers. This is a reference to how such wrongdoers will always use brute force to turn people away from divine faith. He may also mean that they lead others astray when people see them enjoying power and authority, without being punished for their wrongdoing.