This manner of address is marked by courtesy and tenderness, a gentle invitation to the truth. Allah, Exalted is He, says:
“Speak to him with gentle words, that he might take heed or come to fear (Allah).” (Tā Hā 44)
And He says: “Call to the way of your Lord with wisdom and good exhortation, and debate with them in the most gracious manner.” (al-Naḥl 125)
Noah’s words are of the same kind. He said to them: “Have you considered: if I stand upon clear proof from my Lord and He has granted me mercy from Himself…?” (Hūd 28) – that mercy being prophethood and messengership – “yet it has been hidden from you,” meaning you failed to grasp it or be guided by it. “Shall we force it upon you,” that is, shall we compel and coerce you to accept it, “while you are averse to it?” In such a case I have no power over you. He also said: “My people, I ask of you no wealth for this; my reward rests only with Allah.” (Hūd 29) In other words, I seek no payment for conveying to you what will benefit you in this world and the next; I seek recompense only from Allah, whose reward for me is better and more lasting than anything you could give.
He continued: “Nor will I drive away those who have believed; they shall surely meet their Lord – but I see that you are a people who act in ignorance.” (Hūd 29) It was as though they had demanded that he distance those believers from him, promising to meet with him if he complied. He refused, saying, “They shall meet their Lord,” fearing that, were he to expel them, they would lodge a complaint against him before Allah. Hence his further words: “My people, who could protect me from Allah were I to drive them away? Will you not take heed?” (Hūd 30)
For the same reason, when the disbelievers of Quraysh asked the Messenger of Allah ﷺ to send away the weak believers – such as ʿAmmār, Suhayb, Bilāl, Khabbāb, and others – Allah forbade him to do so, as explained in the chapters al-Anʿām and al-Kahf.
Noah also declared: “I do not say to you that I possess the treasuries of Allah, or that I know the unseen, nor do I claim to be an angel.” (Hūd 31) Rather, I am but a servant and a messenger. I know nothing of Allah’s knowledge except what He has taught me; I can do only what He enables me; I hold for myself neither benefit nor harm except as Allah wills.
“Nor do I say that I am an angel, nor do I say of those your eyes look down upon” – meaning his followers – “that Allah will never grant them any good. Allah knows best what lies within their souls; were I to say otherwise, I would surely be among the wrongdoers.” (Hūd 31) I will not testify that they have no portion of good with Allah on the Day of Resurrection. Allah knows them best and will recompense them for what is in their hearts: if good, then good; if evil, then evil – just as He says elsewhere: “Shall we believe in you while the lowest follow you?” (al-Shuʿarāʾ 111). Noah replied, “I have no knowledge of what they used to do; their account rests only with my Lord, if you could but perceive. I will not drive away the believers. I am only a clear warner.” (al-Shuʿarāʾ 111-115)
The years passed and the dispute between him and his people dragged on. Allah says: “He remained among them for a thousand years, save fifty, then the Flood seized them while they were wrongdoers.” (al-ʿAnkabūt 14) Even after this lengthy span only a handful believed. Whenever one generation died, they bequeathed to the next a resolve not to believe in Noah, but to oppose and resist him. A father would counsel his son, once the boy could understand speech, never to believe in Noah for as long as he lived.
Their very dispositions rebelled against faith and against following the truth; thus Allah said: “They will beget none but a profligate, staunch disbeliever.” (Nūḥ 27)