Overview

Prologue

The question of faith and its essential principles is the major theme of this surah: God's oneness, the life to come, the revealed message as well as advocacy of the message and the manners an advocate of the Divine message should adopt. All that the surah includes serves to explain these fundamental principles and provide evidence supporting them. The surah presents some of God's signs that are available in man and in the expanse of the universe, warns against denying such signs, and reminds people of the fates suffered by earlier generations that denied the truth and shows what happens to such unbelievers on the Day of Resurrection. It explains that only such unbelievers among men and jinn refuse to acknowledge these truths or to submit themselves to God. By contrast, the heavens, the earth, the sun, the moon and the angels submit themselves and humbly prostrate themselves before God.

Concerning the truth of God's oneness, we read at the beginning of the surah verses such as: "Say: I am but a human being like yourselves. It has been revealed to me that your God is the One and only God. Therefore, take the straight path to Him and seek His forgiveness. Woe to those who associate partners with Him." (Verse 6) "Say: Do you indeed disbelieve in Him who has created the earth in two Days? And do you claim others to be His equals? It is He who is the Lord of all the worlds." (Verse 9) Speaking of the people of 'Ad and Tharnad, the surah tells us that the messengers sent to them explained the same truth to them: "Worship none but God." (Verse 14) In the middle of the surah we have the commandment: "Do not prostrate yourselves before the sun or the moon; but prostrate yourselves before God." (Verse 37) Speaking about the same basic truth, the surah says towards its end: "on the Day when He shall call out to them, `Where now are those alleged partners of Mine?' They will say, 'We confess to You that none of us can vouch for them." (Verse 47)

On the question of the life to come the surah issues a stern warning to those who do not believe in it: "Woe to those who associate partners with Him, and who do not pay the obligatory charity, and who refuse to believe in the life to come." (Verses 6-7) It concludes with this verse: "They are certainly in doubt as to whether they will meet their Lord. Most certainly, He encompasses everything." (Verse 54) The truth of the Day of Judgement is also mentioned in the images the surah portrays of what happens on that day, which confirms, with even greater certainty, the fact of its undoubted coming.

As for the question of revelation, there is much about it in this surah, almost to the point of revelation being its main theme. In fact, the surah opens with a detailed discussion of this issue: "Ha. Mim. A revelation from the Lord of Grace, the Ever Merciful: a book, the verses of which have been clearly spelled out as a discourse in Arabic for people of knowledge. It gives good news as well as a warning. Yet, most of them turn away, so that they do not hear. They say: `Our hearts are veiled from whatever you call us to, and in our ears is deafness, and there is a barrier between us and you. So do you what you will, and so shall we.' Say: 7 am but a human being like yourselves. It has been revealed to me that..." (Verses 1-6) The middle part of the surah mentions how the idolaters received the Qur'an: "The unbelievers say: Do not listen to this Qur'an, but drown it in frivolous talk, so that you may gain the upper hand." (Verse 26) Then we are given a more detailed account of how the Qur'an was received and a response to what the unbelievers used to assert about it: "Those who reject this reminder [i.e. the Qur'an] when it comes to them ... It is indeed a sublime book; no falsehood can ever touch it openly or in a stealthy manner. It is bestowed from on high by One who is wise, worthy of praise. Nothing is being said to you that was not said to the messengers sent before your time. Your Lord is the Lord of forgiveness, but He also inflicts painful punishment. Had We willed to make this revelation a discourse in a non-Arabic tongue, they would have said: 7f only its verses were clearly spelled out! Why [a message in] a non-Arabic tongue and an Arab [messenger]?' Say: 'This is guidance and healing for all those who believe; but as for the unbelievers: there is deafness in their ears, and they are blind to it.' They are, as it were, being called to from too far away." (Verses 41-44)

In its discussion of the method of advocating the Divine message and the manners adopted by such advocates, the surah says: "Who speaks better than he who calls people to God, does what is right, and says, 7 am one of those who have surrendered themselves to God? Good and evil cannot be equal. Repel evil with what is better, and he who is your enemy will become as close to you as a true friend. Yet none will attain this except those who are patient in adversity; none will attain it except those endowed with truly great fortune. If a prompting from Satan should stir you up, seek refuge with God. He alone is All-Hearing, All-Knowing." (Verses 33-36)

These issues are presented against a backdrop of images that have a profound effect on the listener. The surah draws these images from a universe replete with signs and from the human soul with its remarkable constitution. It also shows images of the fates suffered by earlier communities of unbelievers and intense scenes from the Day of Resurrection.

One of these scenes of the universe is a very detailed image of the original creation of the heavens and the earth: "Say: Do you indeed disbelieve in Him who has created the earth in two Days? And do you claim others to be His equals? It is He who is the Lord of all the worlds. He it is who placed on the earth firm mountains towering above it, and bestowed His blessings on it, and measured out it's varied provisions in four days, ensuring equity for all who seek (such provisions]. Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: 'Come, both of you, willingly or unwillingly.' They both said:

`We do come willingly.' So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All-Knowing." (Verses 9-12)

We also have images of the creation of the night and day, the sun and moon, the worship offered by the angels and the earth as it humbly worships God and how it springs into life: "Among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves before the sun or the moon; but prostrate yourselves before God, who has created them, if it is Him you really worship. If the unbelievers are too arrogant, those who are with your Lord glorify  Him night and day and never grow weary of that. Another of His signs is this: you see the earth lying desolate, but when We send down rain water upon it, it stirs and swells [with life]. He who brings it to life will surely give life to the dead. He has power over all things." (Verses 37-39)

The human soul is laid bare before our eyes such that we see it as it really is: "Man never tires of asking for good [things], but if evil fortune touches him, he abandons all hope, sinking into despair. Yet whenever We let him taste some of Our grace after hardship has befallen him, he is sure to say, This is but my due!' and, 'I do not think that the Last Hour will ever come; but even if I were to be taken back to my Lord, the best reward awaits me with Him.' We shall most certainly give the unbelievers a full account of what they did, and We shall most certainly give them a taste of severe suffering. When we bestow Our blessings on man, he tends to turn aside and stay aloof but as soon as evil touches him, he turns to prolonged prayer." (Verses 49-51)

Regarding the fates of earlier communities, the surah presents what happened to the 'Ad and Tharnad: "As for the `Ad, they behaved arrogantly through the land, against all right, and said: 'Who is mightier than us?' Did they not realise that God, who created them, was mightier than them? They continued to reject Our revelations. Therefore, We let loose upon them a howling gale raging through several days of misfortune, so as to give them, in the lift of this world, a foretaste of humiliating suffering. Yet the suffering in the lift to come will be even more humiliating, and they will have none to help them. As for the Thamiid, We offered them guidance, but they chose blindness in preference to guidance.

Therefore, the thunderbolt of humiliating suffering struck them in consequence of what they had wrought. And We saved those who believed and were God-fearing." (Verses 15-18)

Several scenes are presented from the Day of Resurrection. One intensely effective and detailed image shows the unbelievers speaking to their own senses: "On the day when God's enemies will be gathered together before the fire, they will be driven onwards until, when they reach it, their ears, their eyes and their very skins will bear witness against them, speaking of what they used to do (on earth]. They will ask their skins: 'Why did you bear witness against us?' To which they will reply: `God, who gave speech to all things, has made us speak. It is He who created you in the first instance, and to Him you now return." (Verses 19-21) Another image shows, in full clarity, the anger felt by those who were deceived in this life against those who deluded them: "The unbelievers say: 'Our Lord! Show us those jinn and men who have led us astray. We shall trample them under our feet so that they shall be among the lowest of the low." (Verse 29)

This great variety of imagery, forming the background against which the main issues of faith are presented, constitutes the overall ambience of the surah. Right from the very outset until the end we find ourselves before the most striking and powerful of influences.

The surah may be divided into two parts, each consisting of closely interlinked sections. The first part begins with verses speaking about the Qur'an, its nature and revelation, as well as the unbelievers' attitude to it. This is followed by an account of the creation of the heavens and the earth and the stories of the 'Ad and Tharmad. Then, comes a scene of the unbelievers on the Day of Judgement and how they face the testimony of their own senses. It then speaks about those unbelievers in this present life and how they have gone so astray. It states that they had cronies who made evil things seem fair to them. As a result they used to urge one another not to listen to the Qur'an, but instead to try to silence it so that they might win. This is followed by an image depicting how angry they feel on the Day of Judgement with those cronies who deluded them. A contrasting image shows us those who believed in God's oneness and followed the straight path. These receive angels who reassure them and give them news of their great prospects.

The angels tell them that they will be their friends and guardians in both this present life and in the life to come. This part concludes with a reference to the message and those who advocate it.

The second part begins by speaking about the signs God placed in the universe: the night, day, sun, moon, angels in devotion, the desolate earth and how it quickens and becomes full of life. This is followed by a reference to those who dispute God's signs and His revelations, leading to a reference to God's book and its main qualities before a brief reference is made to Moses' book and the disputes that arose among his people concerning it. The surah leaves judgement concerning all these disputes to God, at the time appointed by Him. At this point the surah adds a reference to the Last Hour and that knowledge of it belongs to God alone. He also knows the fruit that will eventually develop from flowers and what offspring will be born to pregnant females. It also shows an image of the unbelievers and how they ask about those deities whom they alleged to be God's partners. Following this the surah presents the human soul as it is, shedding all its coverings. Although man is keen to protect himself he takes no precautions to spare himself the results of denying God and His messages.

The surah concludes with a promise by God that He will make His signs within man and in the universe available to people so that they have a chance to review their attitude and be assured of their faith: "We shall show them Our signs in the wide horizons [of the universe] and within themselves, so that it will become clear to them that this [revelation] is indeed the truth. Is it not enough that your Lord is witness to everything? They are certainly in doubt as to whether they will meet their Lord. Most certainly, He encompasses everything." (Verses 53-54)

Overview (Verses 1 - 9)

The Source of Divine Revelations

The surah opens with the two separate letters, Ha. Mim. We have explained elsewhere the reason why many surahs start with separate letters of the Arabic alphabet. That this is often stated fits in with the Qur'anic method of repeating references to the facts it wants our hearts to internalise. By nature, the human heart needs such repetition because it tends to forget with the passage of time. In order to instil a fact in one's conscience one needs to have it repeated in a variety of ways. The Qur'an addresses the human heart with all the qualities instilled in its nature in accordance with its Creator's knowledge.

It is as if the two letters with which the surah starts, Ha, Mim, are a name given to the surah or to the Qur'an. The two letters constitute the subject of the first sentence while the predicate forms the next verse: "Ha, Mim. A revelation from the Lord of Grace, the Ever Merciful." (Verses 1-2) Choosing to identify the Divine attributes of grace and mercy in connection with the revelation of the Qur'an highlights the quality that is most characteristic of this revelation, namely Divine mercy. There is no doubt that the revelation of the Qur'an is an act of mercy for all mankind. It is a mercy for those who believe in it and implement it as also for other creatures, not merely humans. The Qur'an defines a code of living that brings good results for all. It has had a profound impact on the life of humanity, its concepts, values and course of action. Its impact is universal and consistent, ever since it was revealed. Those who study human history with true objectivity, following its course in its wider perspective, which includes all facets of human activity, are able to recognise this truth. Many of them have also recorded this in clear terms.

"A book, the verses of which have been clearly spelled out as a discourse in Arabic for people of knowledge." (Verse 3) Spelling out the verses, clearly and distinctly, according to purpose, people's nature and mentality, generations, communities, psychologies and needs is a major characteristic of the Qur'an. Its verses are indeed clearly expounded for people who are ready to learn and receive knowledge. In this way the Qur'an gives good news to believers who put their faith in practice, and delivers warnings to those who reject its message and entertain evil. It also explains why such good news and warnings have been given in a fine Arabic style to Arabic-speaking people. Most of them, however, refused its message, receiving it cooly: "Yet, most of them turn away, so that they do not hear." (Verse 4)

This is indeed what they did, turning away so as not to hear or be exposed to the powerful logic of the Qur'an. As the sfirah later informs us, they tried hard to persuade others not to listen to the Qur'an. Of those that did listen their attitude was the same as those who did not: they all resisted the influence of the Qur'an on their hearts. Thus they were like the deaf, deprived of their hearing faculty.

"They say: Our hearts are veiled from whatever you call us to, and in our ears is deafness, and there is a barrier between us and you. So do you what you will, and so shall we." (Verse 5) Such was their stubbornness. They hoped that the Prophet would despair of them ever responding to him and that he would, therefore, stop calling on them to believe. They did so because of the powerful effect of what he said when they deliberately wanted not to believe. Thus, they said to the Prophet: our hearts are covered over so as not to allow your words any penetration, and the deafness in our ears prevents us from hearing you, and the barrier between you and us allows you no interaction with us. Therefore, leave us alone and do what you will. We will go our own separate way. Equally, they might carelessly have said: we will neither listen to what you say nor heed your warnings. You may do what you please. We will continue to follow our own ways, caring nothing for what you do or say.

This is just one example of what the first advocate of the message of Islam had to face. Yet, still he continued to call on people to accept his message, allowing no element of despair to creep into or disrupt his work. He never hastened the fulfilment of God's promise to him or the infliction of punishment on those who denied him. He acted instead upon instruction, declaring to people that putting the warnings into action was not up to him. He was no more than a human being receiving revelations and delivering a message. His task was to call on people to believe in God's oneness and to adhere to His message. He was also mandated to warn the idolaters. Once he had done this, matters were left to God while he himself had no say in what was bound to happen: "Say: I am but a human being like yourselves. It has been revealed to me that your God is the One and only God. Therefore, take the straight path to Him and seek His forgiveness. Woe to those who associate partners with Him." (Verse 6)

What perseverance! What endurance and what dedication! Only a person who has experienced at first hand something of this condition can appreciate the power and resilience required to persevere against such odds. Yet this perseverance is coupled with the realisation that one has no say in what turn developments take. Yet the Prophet faced such unrelenting opposition, arrogance and carelessness, without ever requesting a miracle to silence his opponents.

In order to be able to face such situations, God's prophets and messengers were often directed to remain patient in adversity. Advocacy of the Divine message can only take the road of long patience and perseverance. The first thing that requires such patience is the advocate's keen desire to see the Divine message triumph, but then realise that such triumph is slow coming. Indeed, no sign of it may appear for a long time, yet those who undertake such advocacy must accept this willingly and without hesitation.

The maximum the Prophet could do in the face of such arrogant rejection and ridicule of his message was to say: "Woe to those who associate partners with Him, and who do not pay the obligatory charity, and who refuse to believe in the life to come." (Verses 6-7) The fact that zakat, or the obligatory charity, is specified here must have been in response to a certain situation, which we cannot now determine. This verse was revealed in Makkah, while zakat was only imposed as a duty in the second year after the Prophet's migration to Madinah. The overall requirement of zakat was known about during the Makkan period, but only as a general requirement whereby people paid as they wished. Later, in Madinah, this was modified to make it a specific duty with defined rates on different types of property. To disbelieve in the life to come is the essence of rejection of the Divine message, and it should be met with stern warnings. Some scholars argue that in this particular instance, zakat means purity of faith. The general tone of the surah and the circumstances prevailing at the time admit this possibility.