Away from political analyses, social studies, and strategic thinking, and away from narratives of victory and defeat, mistakes and achievements, we stand at the threshold of the Quran, asking it with confidence in its clarity, certain of its decisive answers and effective methodology. We stand at the threshold of the Quran, asking like those who have exhausted all means, missed their targets, and lost their strength: Where do we turn? What are we waiting for?

The Quran tells us that we are not different in this matter. Many nations have been in our situation, and many peoples have passed through these trials, with the same outcomes and consequences. Allah says, “Then do they await except the way of the former peoples? But you will never find in the way of Allah any change, and you will never find in the way of Allah any alteration.” (Fatir: 43)

When I examined the methodologies and laws of the Quran, I found that the Ummah, and even the whole world, is preparing for a flood of three kinds:

First: Divine Flood

This is Allah’s intervention with punishment for the inhabitants of the earth due to their widespread injustice, arrogance, and denial that have corrupted nature, humanity, and values. Their disbelief has reached the point of obstinate defiance and arrogance. This divine flood will uproot them, destroy their falsehood, and return them to poverty, death, humiliation, and confusion. This is a promise from Allah to humanity, especially to the Ummah entrusted with carrying the message. Allah says, “And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.” (Al-Anfal: 25) He also says, “Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned.” (Ar-Rum: 41), and “Then, did the people of the cities feel secure from Our punishment coming to them at night while they were asleep? Or did the people of the cities feel secure from Our punishment coming to them in the morning while they were at play?” (Al-A'raf: 97-98)

This punishment is a consequence of failing to fulfill the trust and neglecting to convey the message. In the hadith, the Prophet (ﷺ) said: “Enjoin what is good and forbid what is evil, before you call and you are not answered, before you ask and not given, and before you pray for victory and won’t be granted.” (Narrated by Al-Bayhaqi, Al-Tabarani, and Al-Bazzar)

Therefore, it is said: Whoever commits a sin that causes all creatures, including humans, moving creatures, animals, birds, and atoms to be his adversaries on the Day of Resurrection, because Allah withholds rain due to the evil of sin, which harms all inhabitants of the land and sea.

You see how afflictions and diseases continually affect crops, fruits, and animals, causing other linked afflictions. Every time people commit injustices and immoralities, their Lord sends new afflictions and diseases in their foods, fruits, air, water, bodies, shapes, and morals, all as a result of their deeds and injustices.

This warns of a flood of punishment that is very close. Repent sincerely while repentance is possible and its door is open, because no one can stop this flood, and no one can predict its size or timing. Only Allah knows His soldiers.

Second: Satanic Flood

This occurs when Allah enables the global tyranny machinery led by Trump, Netanyahu, and the evil human devils to destroy the Islamic Ummah, seize its wealth, and control its institutions. It empowers those aiming to eradicate all religious and moral values, openly announcing their plans, symbols, methods, and resources.

The Quran warns us about the dominance of disbelief and its control, highlighting the danger of disbelievers seizing control of affairs, which could lead to corruption of belief, morals, and the spread of injustice and oppression. Disbelievers in power means those who do not fear Allah or follow His guidance controlling life and society, leading to the loss of the weak’s rights and the spread of injustice and corruption. Allah says about them, “How [can there be a treaty] while, if they gain dominance over you, they do not observe concerning you any pact of kinship or covenant of protection?” (At-Tawbah: 8), and “And they will continue to fight you until they turn you back from your religion if they are able.” (Al-Baqarah: 217)

Third: Faithful Flood

It is one of Allah’s laws that if the nation exerts its efforts, Allah opens for them the doors of victory. Allah says, "[They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals.” (Yusuf: 110)

Allah brings victory at unexpected times and with no foresight because victory is only from Allah. “And victory is not but from Allah.” (Al-Anfal: 10) The nation awaits Allah’s promise of empowerment and honor through the ages, as Allah says, “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them.” (An-Nur: 55) The meaning is that the period of respite had prolonged for them to the extent that they assumed there would be no victory for them in this world. Then Our victory came to them suddenly without prior sign.

Allah intervenes to remove oppression when it exceeds its limits. Allah says, “Have you not considered how your Lord dealt with ‘Aad - [With] Iram - who had lofty pillars, The likes of whom had never been created in the land? And [with] Thamud, who carved out the rocks in the valley? And [with] Pharaoh, owner of the stakes? [All of] whom oppressed within the lands. And increased therein the corruption. So your Lord poured upon them a scourge of punishment. Indeed, your Lord is in observation.” (Al-Fajr: 6-14)

Preparing for the Flood

Remarkably, the methodology for preparing for any of these three floods is the same and has not changed. Every Muslim must commit fully to Islam in belief, worship, and conduct through two means:

First: Living by Islam

Meaning that one should invoke Islamic rulings in every matter, small or large, not taking any action or making any decision without knowing Islam’s ruling on it, complying with its command and avoiding its prohibition. Allah says, “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” (Al-Ahzab: 36) And: “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (An-Nisa: 65)

Second: Living for Islam

Meaning that a Muslim should dedicate their life to Allah’s religion, making every breath, step, movement, and moment in service of Islam and carrying its message, aligning their actions with Islamic principles. They should avoid aligning with falsehood or compromising with it. Allah says, “They wish that you would soften [in your position], so they would soften [toward you].” (Al-Qalam: 9), and “And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.” (Hud: 113)

This requires anyone sincerely aligned with Islam to declare it clearly in word and deed: “And I am commanded to be of the Muslims [those who submit to Allah].” (An-Naml: 91), showing the guidance of Islam in our appearance, dealings, interests, occasions, joys, and sorrows. This is part of the means Allah speaks of: “And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.” (Al-Baqarah: 251)

This necessitates preparation in all its forms. By adopting this methodology, we are secure; any flood by Allah’s decree is not a problem because we are in the field of protection and the trench of salvation.

Finally, if you ask me which flood I expect to come, I would quickly answer without thinking or hesitation: Despite our shortcomings, we have good expectations of our Lord. He says in the hadith: “I am as My slave expects me to be; so let him expect of Me whatever he wishes, if it’s good he’ll have it, if it’s bad, he will have it.” (Reported by Al-Bukhari and Muslim) We expect good, safety, relief, joy, and victory from our Lord, not because we are deserving, but because He is worthy of it. Allah is predominant over His affair, but most people do not know.

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