۞ وَٱتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِۦ يَٰقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِى وَتَذْكِيرِى بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوٓا۟ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةًۭ ثُمَّ ٱقْضُوٓا۟ إِلَىَّ وَلَا تُنظِرُونِ
And recite to them the news of Noah, when he said to his people, "O my people, if my residence and my reminding of the signs of Allah has become burdensome upon you - then I have relied upon Allah. So resolve upon your plan and [call upon] your associates. Then let not your plan be obscure to you. Then carry it out upon me and do not give me respite.
And recite to them the story of Noah when he said to his people, " If my station and my reminding you of God's signs are too much for you, then in God I trust, so gather together your affair and those whom you associate, and let not your affair be obscure for you. Then decide about me, and do not leave me waiting. " This is a lordly example from the Glorious Presence. He is saying, " Trial from My court is a robe of honor for the friends, and drinking the draft of tribulation from the cup of love is the job of men. If someone's makeup is not worthy to be a target for the arrow of My trial, his countenance will also not be worthy of My love and beauty. " When people choose someone for friendship, it is their habit to want every ease and comfort for their friend. The divine custom is contrary to this: Whenever He approves of someone for friendship, He sends him the drink of tribulation with the robe of love. " Surely the people most severely tried are the prophets, then the friends, then the next best, then the next best. " " When God loves a servant, trial is poured down all over him. " For a moment look at the state of Noah, the elder of the envoys and the leader of the godwary: What suffering he saw from his own community, what tribulation, and what a load of trial and trouble he carried in inviting them! For a thousand years less fifty he was inviting them, and ev- ery day they would beat him such that he lost consciousness, and they advised his own children to strike and beat him. With all this tribulation and trial he used to say, " I have so much sorrow that I care nothing for your beating. " He said to them, " In God I trust, so gather together your affair and those whom you associate: Do whatever you want, and prepare whatever deception you can, for I am leaning on my Lord and have accepted Him as my caretaker, for in God I trust. " Trust is the bridge to certainty and the pillar of faith. The Exalted Lord says, " And in God put your trust, if you have faith " [5:23]. " Whosoever trusts in God, He will be enough for him " [65:3]. When someone leans on God, God will be enough for him and he will need no other. On the night of the miʿrāj He said, " O master, O MuḤammad, I wonder how anyone with faith in Me can depend on other than Me. " When someone has My remembrance in his heart, how can he busy himself with remembering others? If someone has love for Me in his spirit, he should let his spirit be lost in that. In God I trust. Trust is the courier of the Presence of Approval and the mark of truthfulness in the Covenant and limpidness in the Haqiqah. Trust has a beginning and an end. In the beginning are the sweetness of service, tenderness toward all living things, and self-purification in the invita- tion. In the end are freedom, happiness, and unsettledness. In the beginning there appears what Moses said to his people: " Then trust in Him, if you are submitters " [10:84]. In the end is seen what the Real said to MuṣṬafā: " And trust in the Living who does not die " [25:58]. Shaykh Abu'l-Qāsim Naṣrābādī sent a disciple to Shaykh Abū ʿAlī Siyāh, telling him to ask where he had arrived in trust. Shaykh Abū ʿAlī sent the reply, " Abū …