Overview 

Prologue

This sūrah is a Makkan revelation, despite that in some copies of the Qur’ān it is said that verses 12, 17 and 114 were revealed in Madinah. A glance at these verses within the context of the sūrah shows that they occur in their perfect settings. It is difficult to imagine that the sūrah was without these verses from the outset, or that they were added later on. Besides, these verses speak about subjects that are essentially part of what Makkan revelations address, namely faith and the Quraysh’s attitude to it, how their attitude affected the Prophet and his small band of followers, and how the Qur’ān dispelled these effects.

The sūrah as a whole followed the revelation of Sūrah 10, Jonah, which succeeded Sūrah 17, The Night Journey. This gives us a clear idea of the timing of its revelation, in the middle of a very difficult period in the early history of Islam. It was preceded by the deaths of Abu Ţālib, the Prophet’s uncle who protected him against all harm from the unbelievers, and Khadījah, his wife whose comforting influence was of great help to the Prophet. Their deaths enabled the unbelievers to become bolder and harsher in their opposition, particularly after the Prophet’s night journey to Jerusalem, from where he ascended to heaven before returning to Makkah in the same night.

The unbelievers ridiculed the event to such an extent that some people even renounced Islam. Furthermore, the Prophet missed Khadījah whom he loved dearly. The hostility towards him and his message was at its fiercest. Indeed, his efforts to win more support yielded few results; almost no one from Makkah and its surrounding area being prepared to embrace Islam. This continued until the first group of the Anşār accepted Islam, delivering their pledges to the Prophet at `Aqabah.

Ibn Isĥāq reports: Both Khadījah hint Khuwaylid and Abū Ţālib died in the same year. This meant a succession of tragedies for the Prophet, because Khadījah provided him with honest and true support, and listened to his complaints, while his uncle was a mainstay of support, providing protection and ensuring his safety. Both events took place three years before his migration to Madinah. After Abū Ţālib’s death, the Quraysh were able to cause him more trouble than they could ever perpetrate during his uncle’s life.”

Things were so bad for the Prophet that a wretched person stopped him on  the street and threw dust over his head. The Prophet then went home and one of his daughters was crying as she washed the dirt off his head. The Prophet said to her: “Do not cry, child. God will certainly protect your father.” He remarked more than once: “The Quraysh could not cause me much harm before Abu Ţālib’s death.”

Al-Maqrīzī says: “The Prophet found things too hard after their deaths, and he called that year, the year of sorrow. He used to say: ‘The Quraysh could not do me much harm until Abū Ţālib had died.’ In fact, Abū Ţālib was his only protector in his own clan.

It is during this period that the two sūrahs, Jonah and Hūd, were revealed, following Sūrah 17, The Night Journey, and Sūrah 25, The Criterion. All these sūrahs give a clear impression of the time and the extent of the Quraysh’s hostility. In this present sūrah we also have the reassurances given to the Prophet and his followers. These comfort him in his loneliness in the midst of a hostile environment.

Several Messengers, One Message

The nature and general atmosphere of the period is reflected in the sūrah in different ways. One of these is a general review of the progress of divine faith in human history, starting with Noah and leading up to the last Messenger, the Prophet Muĥammad. It makes clear that all messages were based on the same fundamental principles: submission to God alone, worshipping Him without the association of any partners, and following only the guidance provided by God’s messengers in both submission and worship. These are coupled with the belief that this present life is only a test, with the reward given only in the life to come. Freedom of choice between truth and falsehood, which God has given to man, is the basis of this test.

The Prophet was sent as a messenger and given “a book, with verses which have been

perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse  1) The basic contents of this book are:

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. But if you turn away, I dread for you the suffering of a great day. To God you shall all return, and He has power over all things. (Verses 2-4)

This was by no means an unprecedented message. It was the same as advocated

by Noah, Hūd, Şāliĥ, Shu`ayb, Moses and many others.

We sent forth Noah to his people: I have come to you with a plain warning. Worship none but God. I certainly fear that suffering should befall you on a grievous day.’ (Verses 25-26)

To `Ād, We sent their brother Hūd. He said: My people! Worship God alone; you have no deity other than Him. You are indeed inventors of falsehood. No reward do I ask of you, my people, for this [message]. My reward rests with Him who brought me into being. Will you not, then, use your reason? My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.’ (Verses 50-52)

To Thamūd, We sent their brother Şāliĥ. He said: My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all.’ (Verse 61)

And to Madyan We sent their brother Shu`ayb. He said: My people! Worship God alone. You have no deity other than Him. Do not give short measure and weight. I see you now in a happy state, yet I dread lest suffering befall you on a fateful day which will encompass all. My people, always give full measure and weight, in all fairness, and do not deprive people of what is rightfully theirs, and do not spread corruption on earth by wicked actions. That which rests with God is better for you, if you truly believe. I am not your keeper.’ (Verses 84-86)

We see clearly that all these messengers delivered the same message, advocating the same principles.

A Community Apart

Again the sūrah reflects the nature of the period as it describes God’s messengers’ attitudes to the hostility, ridicule, threats and physical harm they met. They all persevered, confident that what they preached was the truth, and that God’s support would inevitably be granted. The result in this life, and indeed in the life to come, confirmed their belief when the believers were saved while the unbelievers were destroyed.

In its account of Noah, the sūrah portrays this scene:

The notables of his people who disbelieved said: ‘We see you but a mortal man like ourselves. Nor can we see anyone following you except the most abject among us; those who are rash and undiscerning. We do not consider that you are in any way superior to us: indeed we think you are liars.’ Noah said: ‘Think, my people! If take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it? And, my people, I ask of you no money in return; my reward rests with none but God. Nor will I drive away those who believe; they will surely meet their Lord, whereas in you I see people with no awareness [of right and wrong]. And, my people, who would protect me from God were I to drive them away? Will you not reflect? I do not say to you that God’s treasures are with me, or that I know what lies beyond the reach of human perception. Nor do I say: I am an angel. Nor do I say of those whom you eye with contempt that God will never grant them any good. God knows best what is in their hearts — for then I would indeed be a wrongdoer.’ Noah,’ they replied, you have argued with us, and argued to excess. Bring upon us that with which you have been threatening us, if you are a man of truth.’ He said: ‘Only God can bring it upon you, if He so wills. You cannot be immune.’ (Verses 27-33)

Then a little later, the sūrah paints a picture of the floods and how those who opposed Noah were drowned while those who believed with him were all saved.

In the history of Hūd, we are presented with the following scene:

They replied: Mid, you have brought us no clear evidence. We are not forsaking our gods on your mere word, nor will we believe in you. All we can say is that one of our gods may have smitten you with something evil.’ He said: ‘I call God to witness, and you, too, bear witness, that I disassociate myself from all those you claim to be partners with God. Scheme against me, all of you, if you will, and give me no respite. Indeed I have placed my trust in God, my Lord and your Lord. There is no living creature which He does not hold by its forelock. Straight indeed is my Lord’s way. But if you turn away, I have delivered to you the message with which I was sent to you. My Lord may replace you with another people. You can do Him no harm. My Lord watches over all things.’ (Verses 53-57)

Then we see the outcome of their rejection:

And so, when Our judgement came to pass, by Our grace We saved Hūd and those who shared his faith. We have indeed saved them from severe suffering. Such were the `Ād. They denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant. They were pursued by a curse in this world and on the Day of Judgement. Indeed, the `Ād denied their Lord. Oh, away with the `Ād, the people of Hūd. (Verses 58-60)

And in its account of Şāliĥ and his people the sūrah portrays this scene:

They answered: Şāliĥ! Great hopes did we place in you before this. Would you now forbid us to worship what our forefathers worshipped? We are indeed in grave doubt about that to which you call us.’ He said: ‘Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were 1 to disobey Him? You are, in such a case, only aggravating my ruin.’ (Verses 62-63)

They persist in their rejection and slaughter the she-camel God sent them as a sign confirming Şāliĥ’s message. Thus, their fate is sealed:

When Our judgement came to pass, by Our grace We saved Şāliĥ and those who shared his faith from the ignominy of that day. Indeed, your Lord is Powerful, Almighty. The blast overtook the wrongdoers, and when morning came, they lay lifeless on the ground, in their very homes, as though they had never prospered there. Thamūd denied their Lord! Oh, away with Thamūd. (Verses 66-68)

Of Shu`ayb and his people we have the following account:

They said: ‘Shu`ayb, do your prayers compel you to demand of us that we should renounce all that our forefathers worshipped, or that we refrain from doing what we please with our property? You are indeed the one who is clement and right-minded!’ He said: ‘Think, my people! If I take my stand on a clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give? I have no desire to do, in opposition to you, what I ask you not to do. All that I desire is to set things to rights in so far as it lies within my power. My success depends on God alone. In Him have I placed my trust, and to Him I always turn. My people, let not your disagreement with me bring upon you a fate similar to those that befell the peoples of Noah, Hūd or Şāliĥ; nor were Lot’s people far away from you. Hence, pray to your Lord to forgive you your sins, and then turn towards Him in repentance. My Lord is indeed Merciful and All-loving.’ They said: ‘Shu`ayb, we cannot understand much of what you say. But we do see clearly how weak you are in our midst. Were it not for your family, we would have stoned you. You do not command a position of great respect among us.’ Said he: My people, do you hold my family in greater esteem than God? You have turned your backs on Him. My Lord encompasses [with His might] all that you do. Do what you will, my people, and so will I. You shall come to know who shall be visited by suffering that will cover him with ignominy, and who is a liar. Watch, then [for what is coming’, and I shall watch with you.’ (Verses 87-93)

The outcome is also portrayed:

When Our judgement came to pass, by Our grace We saved Shu`ayb and those who shared his faith. The blast overtook the wrongdoers, and when morning came, they lay lifeless on the ground, in their very homes, as though they had never prospered there. Oh, away with the people of Madyan, even as the Thamūd have been done away with! (Verses 94-95)

Comforting the Prophet

These historical accounts demonstrate to the Prophet that opposition to his message is echoed by the opposition earlier messengers received. But they all received God’s support and enjoyed His care. He is directed to separate himself from those who reject his message, in the same way as earlier messengers disassociated themselves from their own people, pursuing the truth that was given to them. Moreover, the histories given are, in themselves, proof of the Prophet’s claim to receive God’s message and revelations.

At the end of its account of Noah’s history, the sūrah provides this comment:

These accounts of things that have passed We now reveal to you. Neither you nor your people knew them before this. Be, then, patient in adversity; for the future belongs to those who are God-fearing. (Verse 49)

As the sūrah draws to a close, fairly lengthy comments ensue:

These are some of the accounts of past communities which We relate to you. Some still remain while others are extinct, like a field mown-down. No wrong did We do to them, but it was they who wronged themselves. Those deities of theirs which they were keen to invoke instead of God availed them nothing when your Lord’s judgement came to pass; they only added to their ruin. Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verses 100-102)

Indeed, We gave the Scriptures to Moses, and there was strife over them. Had it not been for a decree that had already gone forth from your Lord, judgement would have been passed on them. Yet, they are in grave doubt concerning that. To each and all your Lord will surely give their full due for whatever they may have done. He is indeed aware of all that they do. Follow, then, the right course as you are bidden, together with those who, with you, have turned to Him; and let none of you transgress. Surely, He sees all that you do. Put no trust in those who do wrong, lest the fire touch you. You would, then, have none to protect you from God, nor would you find any help. Attend to your prayers at both ends of the day and in the early watches of the night. Surely, good deeds erase evil ones. This is a reminder for those who are thoughtful. And be patient in adversity; God does not fail to reward those who do good. (Verses 110-115)

All that We relate to you of the histories of earlier messengers is a means by which We strengthen your heart. Through these [accounts] there has come to you the truth, as well as an admonition and a reminder for all believers. Say to those who will not believe: Do whatever lies within your power, and so shall we. Wait if you will; we too are waiting.’ God alone knows whatever is hidden in the heavens and the earth. All authority over all matters belongs to Him alone. Worship Him, then, and place your trust in Him alone. Your Lord is not unaware of what you do. (Verses 120-123)

All this serves to outline the practical aspect of Qur’ānic directives. Essentially, the historical accounts are given in the Qur’ān in order to serve as guidelines in the battle against jāhiliyyah. These guidelines are meant to enable the advocates of Islam to face up to all eventualities with suitable action.

Different Uses of Historical Events

In the Prologue to the preceding sūrah, Jonah, we wrote:

The last Makkan revelations discussed in this work were Sūrahs 6 and 7, Cattle and The Heights. Although these two sūrahs are placed together in their Qur’ānic order, they did not have the same sequence in the chronological order of revelation. They are followed in the Qur’ān by Sūrahs 8 and 9, The Spoils of War and The Repentance, which feature the special characteristics and themes of the later part of the Qur’ān revealed in Madinah. Now, however, we have two Makkan sūrahs, Jonah and Hūd, which have the same sequence in both chronological order and Qur’ānic arrangement. We note a remarkable similarity between the two earlier Makkan sūrahs and the two present ones, both in subject matter and presentation. Sūrah 6, Cattle, concentrates on the essence of faith, confronting the unbelievers with it and refuting all erring beliefs and practices. Sūrah 7, The Heights, on the other hand, speaks about the practical implementation of faith in human life and its confrontation with jāhiliyyah during different periods of history. The same is true of the two sūrahs in this volume, Jonah and Hūd. However, Sūrah 6 is distinguished from Sūrah 10 by its very powerful rhythm, quick pulse and sophistication of scene and movement. Sūrah 10, on the other hand, has a more relaxed rhythm and easy flow of scene and movement. Sūrahs 7 and 11, The Heights and Hūd display great similarity in theme, presentation and rhythm. Nevertheless, every sūrah in the Qur’ān has its own character, special features and distinctive properties.

We need to elaborate a little here. Sūrah Jonah includes brief historical references, with a very short account of Noah, and a general reference to subsequent messengers, before giving a reasonably detailed account of Moses, and concluding with a brief reference to Jonah. But these historical accounts are given only as examples, confirming the basic beliefs the sūrah concentrates upon.

In the present sūrah, historical accounts constitute a major component. Although they confirm the basic beliefs outlined in the sūrah, it is clear that this review of the progress of divine faith in human history is the primary objective. Hence, the surah has three clearly marked sections: the opening passage covers all basic beliefs; then we have the histories of earlier prophets which take a very sizeable portion; and finally the sūrah comments on the historical progress of faith. Neither the opening remarks nor the concluding comments are long.

It is also clear that these three sections effectively and coherently contribute to the establishment of the ideological basis of faith, which is the primary objective of the whole sūrah. In each section basic beliefs are stated in the best way suited to that section and its purpose.

The essential facts the sūrah wants to establish are:

1. That which the Prophet Muĥammad preached and what was preached by earlier messengers is the same basic truth revealed to them from on high. Its basis is complete submission to God alone, as directed by God’s messengers only, and to separate people into two communities based on their acceptance or rejection of such submission.
The opening passage includes the following verses speaking of the nature of the Prophet’s message:
Alif. Lam. Rd. This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware. Worship none but God. I come to you from Him as a warner and a bearer of glad tidings. (Verses 1-2)
If they say: ‘He has invented it’, say: ‘Produce, then, ten invented sūrahs like it, and call for help on all you can other than God, if what you say is true.’ If they do not respond to you, know that it [the Qur’ān] has been bestowed from on high with God’s knowledge, and that there is no deity other than Him. Will you then submit yourselves to Him? (Verses 13-14)
In the historical accounts of earlier prophets, there are numerous verses that state the nature of their message and the way they separated themselves from the rest of their people on the basis of faith. Here are some examples:
We sent forth Noah to his people: I have come to you with a plain warning. Worship none but God. I certainly fear that suffering should befall you on a grievous day.’ (Verses 25-26)

Noah said: ‘Think, my people! If I take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it?’ (Verse 28)

Noah called out to his Lord, saying: ‘Lord, my son is of my family. Surely Your promise always comes true, and You are the most just of judges.’ Noah,’ He answered, ‘he was not of your family; his was an unrighteous conduct. Do not question Me about matters of which you have no knowledge. I admonish you lest you become one of the ignorant.’ (Verses 45-46)

To `Ād, We sent their brother Hūd. He said: My people! Worship God alone; you have no deity other than Him. You are indeed inventors of falsehood.’ (Verse 50)

To Thamūd, We sent their brother Şāliĥ. He said: ‘My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all.’ (Verse 61)

He said: ‘Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were Ito disobey Him? You are, in such a case, only aggravating my ruin. ‘(Verse 63)

And to Madyan We sent their brother Shu`ayb. He said: ‘My people! Worship God alone. You have no deity other than Him.’ (Verse 84)

‘Think, my people! If I take my stand on a clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give?’ (Verse 88)

The following verses address the same points in the final passage:
Put no trust in those who do wrong, lest the fire touch you. You would, then, have none to protect you from God, nor would you find any help. (Verse 113)

God alone knows whatever is hidden in the heavens and the earth. All authority over all matters belongs to Him alone. Worship Him, then, and place your trust in Him alone. Your Lord is not unaware of what you do. (Verse 123)

Thus all three sections converge to establish this truth.

2. In order that people should acknowledge that all Lordship belongs to God alone, the sūrah provides them with a clear concept of God, making it clear to them that they remain in His grasp in this life, and that to Him they will return on the Day of Resurrection when they receive their reward. Again all three sections work hand in hand to establish this truth.

To give but a few examples, in the opening passage we read:
They cover up their breasts in order to hide from Him. Surely, when they cover themselves with their garments, He knows all that they keep secret as well as all that they bring into the open. He has full knowledge of what is in people’s hearts. There is no living creature on earth but depends for its sustenance on God; and He knows its habitation and its resting-place. All this is in a clear record. He it is who has created the heavens and the earth in six days, whereas His throne has rested upon water, so that He may test you [to make manifest] which of you is best in conduct. Yet if you say to them: ‘You shall be raised again after death,’ those who disbelieve are sure to say: ‘This is nothing but plain sorcery.’ If We defer their suffering for a definite term, they are sure to say: ‘What is holding it back?’ On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride. (Verses 5-8)

As for those who desire only the lift of this world and its bounties, We shall fully repay them in this life for all they do, and they shall suffer no diminution of their just dues. It is they who, in the life to come, shall have nothing but the fire. In vain shall be all that they have done in this world, and worthless shall be all their actions. (Verses 15-16)

In the historical accounts we have some definitive statements, such as:
Indeed I have placed my trust in God, my Lord and your Lord. There is no living creature which He does not hold by its forelock. Straight indeed is my Lord’s way. But if you turn away, I have delivered to you the message with which I was sent to you. My Lord may replace you with another people. You can do Him no harm. My Lord watches over all things. (Verses 56-57)

To Thamūd, We sent their brother Şāliĥ. He said: My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all. (Verse 61)

And in the concluding passage we have verses like:
Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verse 102)

To each and all your Lord will surely give their full due for whatever they may have done. He is indeed aware of all that they do. (Verse 111)

Had your Lord so willed, He would have made all mankind one single community. As it is, they continue to differ, except those upon whom your Lord has bestowed His grace. And to this end He created them. The word of your Lord shall be fulfilled: I shall certainly fill hell with jinn and humans all. ‘(Verses 1 18-119)

Thus, all three sections of the sūrah complement each other in driving home the nature of Godhead and the nature of the hereafter.

It is not the existence of God that the sūrah wants to prove. Rather, it is God’s sole Lordship in human life, as indeed in the rest of the universe. There was little or no dispute over God’s existence. Divine messages were primarily concerned with God’s Lordship. The same applies to the final message of Islam. This is a question of submission to God alone, ascribing no partners to Him, and of obedience to Him in all respects. All people’s affairs must be referred to Him, and settled in accordance with His law. The verses we have quoted make this amply clear.

Varied Effects

The sūrah provides strong incentives and gives stern warnings. There is the incentive of enjoying the best in this life and in the life to come for those who respond positively to the call to submit to God alone. It promises much of what is good and beneficial for humanity. It also warns against forfeiting all that is good in this life or in the hereafter, and threatens immediate or deferred punishment for those who turn their backs on the divine message. It explains that the tyrannical leaders of those who reject the message reward their followers by leading them to hell. (See verses 15-24, 52, 57, 96-99, etc.)

The long historical accounts confirm that both the incentives and warnings are fulfilled throughout the course of divine faith. It highlights the destruction of the unbelievers and the salvation of the believers. The flood scene that destroyed Noah’s people is particularly effective, and it is here that the sūrah’s powerful rhythm reaches its zenith. (See verses 36-44)

The sūrah also portrays how the human soul responds to events that bring blessings or hardship. Those who reject the faith and who hasten their own punishment in reckless defiance are shown their inevitable judgement, their grief when they are deprived of their comforts and luxuries, and their arrogance when their hardship is lifted and blessings again come their way:

If We defer their suffering for a definite term, they are sure to say: ‘What is holding it back?’ On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride. And thus it is: if We let man taste some of Our grace, and then take it away from him, he becomes utterly in despair, totally ungrateful. And if We let him taste ease and plenty after hardship has visited him, he is sure to say: ‘Gone is all affliction from me,’ and he grows jubilant and boastful. Not so are the ones who are patient in adversity and do righteous deeds. They shall have forgiveness and a great reward. (Verses 8-11)

We also have a number of scenes of the Day of Judgement and the position of the unbelievers there and how they speak to their Lord whose revelations they denied, and whose messengers they opposed. We see the great humiliation they suffer on that day, when they receive no support from any quarter. (See verses 18-22, 103-108)

Another particularly powerful effect is that produced by the statement that God Almighty is always present with us, fully aware of what we conceal in our hearts, while we remain totally unaware of His presence or His knowledge that disregards nothing.

To God you shall all return, and He has power over all things. They cover up their breasts in order to hide from Him. Surely, when they cover themselves with their garments, He knows all that they keep secret as well as all that they bring into the open. He has full knowledge of what is in people’s hearts. There is no living creature on earth but depends for its sustenance on God; and He knows its habitation and its resting-place. All this is in a clear record. (Verses 4-6)

"Indeed I have placed my trust in God, my Lord and your Lord. There is no living creature which He does not hold by its forelock. Straight indeed is my Lord’s way."(Verse 56)

Another highly effective element is the sūrah’s review of the historical progress of the divine faith under the leadership of God’s noble messengers. Each of them faced up to the erring jāhiliyyah, saying the same words, clearly, powerfully and decisively. Each demonstrated his unshakeable faith and unparalleled reassurance. This is shown in some of the verses we have already quoted. Other examples will be discussed as they occur in the sūrah. This unity of the messengers and their attitudes in confronting jāhiliyyah, employing exactly the same words, heightens the effect of the sūrah.

Overview (Verses 1 - 4)

The Main Issues

Alif. Lām. Rā. This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All- aware. 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. But if you turn away, I dread for you the suffering of a great Day. To God you shall all return, and He has power over all things. (Verses 1-4)

These four opening verses set out the main fundamental principles of the Islamic faith:

Confirmation of the facts of revelation and the divine message;
Submission to God alone who has no partners;
God’s reward in this life and in the hereafter to those who follow His guidance and implement His code of living;
His punishment in the hereafter of those who disbelieve, and the fact that all creatures, believers and unbelievers alike, will ultimately return to God; 
His absolute power and limitless authority.

‘Alif. Lām. Rā.’ These words stand for the letters, A, L, R. Like other single letters which occur at the beginning of other sūrahs, they set a challenge to the unbelievers. The challenge is that God’s book is composed of such letters as people use in their speech and writing, but no matter how they try, they will not be able to produce anything similar to it. These three letters constitute the subject of the first sentence, while the rest of the first verse is its predicate.

“This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The Arabic term which is rendered in translation as have been perfected also denotes firmness of structure and precision of meaning. Every word, every phrase is used carefully to deliver exactly the required meaning. There is no conflict or contradiction between its verses which are all distinctly spelled out. Each is used at its right place, under a proper heading, in order to impart a precise meaning.

Obviously the one who has so firmly perfected them, and distinctly spelled them out, is not the Messenger; he is God: “bestowed on you by One who is Wise, All-aware.” (Verse 1) His wisdom helps to mould their firm structure, and His comprehensive knowledge helps to give clarity to their detail. Furthermore, they come from Him directly, as delivered to His Messenger, without any distortion or alteration.

But what do they tell us? First, an outline of the basics of faith: “Worship none but God,” signifies that man should submit himself only to God, and obey none but Him. “I come to you from Him as a warner and a bearer of glad tidings.” (Verse 2) This refers to the message and its dual purpose.

“Seek forgiveness of your Lord and then turn towards Him in repentance.” (Verse 3) Whenever a sin is committed, it must be followed by a return to God and submission to Him. “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.” (Verse 3) Good reward then awaits those who repent and seek forgiveness. “But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This is a self-evident threat to those who turn away. Finally, the return to God who has absolute power: “To God you shall all return, and He has power over all things.” (Verse 4)

These then are the principles on which the whole structure of the Islamic faith is raised. Indeed, no religion can establish itself and delineate a complete way of life for mankind without first establishing these principles.

That all people should submit themselves to God alone is the central point in matters of faith. It is the point where people are either liberated from the shackles of myth, superstition and false authority or they continue to be enslaved by diverse deities, people who claim to be intermediaries between God and ordinary people, rulers and dictators who usurp God’s sovereignty and authority to rule and legislate, thereby subjugating others.

No social or moral system, whether national or international, can be established on clear and well-defined principles, which are not subject to personal desire and distorted interpretations, unless the doctrine of God’s oneness is clearly and precisely established. People cannot release themselves from the pressures of fear, humility and anxiety, and enjoy the true noble status with which God has favoured them unless the concept of God’s absolute power and sovereignty is accepted without question, entertaining no rival claim, in any form, by anyone.

Throughout history the conflict between Islam and other systems, and the battle between truth and falsehood, have not been over the fact that God is the Lord of the universe who conducts its affairs and establishes its laws of nature. The conflict has always been over who is the Lord of mankind, who enacts their laws, conducts their affairs and to whom they must submit. Tyrants of all colours and creeds have been usurping this right for themselves. By practicing it in life they subjugate people to their own power and enslave them. The divine messages and the Prophets, as well as the advocates of Islam, have always struggled to regain this usurped right in order to establish a society which acknowledges that only God has this right.

God has no need for anyone. His kingdom is neither increased by the obedience and worship of believers, nor is it decreased by the disobedience of anyone or by the tyranny of dictators. It is human beings who live in abject humility when they submit themselves to anyone other than God. On the other hand, they gain in dignity, nobility and honour when they submit to God alone and free themselves from subjugation to anyone else. Since God wants people to live in dignity and honour, He has sent His messengers with the task of returning mankind to the worship of Him alone and to liberate them from subjugation by their fellow men. This is for people’s own good, not for the benefit of God who has no need for anyone.

Submission to God alone means the acknowledgement of His Lordship which, in turn, means that He is the master who can conduct their affairs by His legislation and commandment. This is the subject matter of God’s book, as stated at the opening of this sūrah: “This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware. Worship none but God.” (Verses 1-2) Indeed this is the meaning of worship as recognized by the Arabs in whose language the Qur’ān was revealed.

The acknowledgement of the message is essential to the acceptance of the concepts the message aims to establish. Any doubt that all this comes from God destroys its due respect in peoples’ minds and consciences. Those who think that it comes from Muĥammad, no matter what degree of greatness they assign to Muĥammad, cannot look on it with the same degree of respect which makes people hesitate before violating any of its major principles or minor details. Indeed the feeling that the message and the faith it establishes come from God is the one which causes those who contravene it to feel uneasy until they eventually return to God. It also makes the believers stand firm and resist any pressure to which they may be subjected.

Acceptance of the message also provides a controlling factor which defines what God wants of His servants. Thus in matters of faith and submission to God people acknowledge only one source. No one will then be able to claim that what he says or legislates comes from God. He will be confronted with the fact that his claim is false.

In all doctrines and social set-ups based on jāhiliyyah people and institutions claim sovereignty and the authority to establish values and traditions, but then say: ‘This comes from God.’ Such confusion cannot be resolved unless God’s word is derived from one source, namely, God’s Messenger.

To seek forgiveness for one’s sins is evidence that one’s heart is alive, recognizes the offence committed and is keen to repent. Repentance means to actually refrain from committing sins and starting to do what God has bidden us to do. This is the practical meaning of repentance. Without it, it has no real existence, and cannot be accepted; and no forgiveness can be granted. If someone claims that he has decided to mend his ways and be a true Muslim, without submitting himself to God alone, and accepting only His legislation, conveyed to us through the Prophet, his claim remains false. It is belied by his submission to some authority other than God’s.

Giving glad tidings to those who repent and warning those who turn away are fundamental to the message and its propagation. They utilize the two elements of hope and fear, which are well established in human nature, and which together give very strong and genuine motivation.

To believe in the hereafter is necessary for us to feel that beyond this life there is divine wisdom, and that the goodness to which the divine messages have called is the purpose of life. Therefore, it must be rewarded either in this life or in the hereafter, when human life reaches its perfection. Those who deviate from the way of life God has established are those who sink down and suffer. This should work as a safeguard for human nature against deviation. Thus, when someone is overcome by a fleeting desire or yields to temptation, he soon turns towards his Lord in repentance. Thus life continues in its good way on this planet. To believe in the Day of Judgement is, therefore, not only a method for gaining reward in the hereafter, as some people may think; it also provides motivation to be good in this life and to work for its proper development. Such development is not an end in itself; it is simply a means to establish the sort of life which suits man in whom God has blown of His own spirit, and elevated him above many of His creatures in order to make the goal of his life much more sublime than the goal of animal life.

This explains why the verses of the Qur’ān, perfected and clearly spelled out as they are, call upon us to seek God’s forgiveness and turn to Him in repentance. Such is the beginning of good action which God rewards both in this life and in the life to come. Good action is not merely having good intentions and offering worship rituals. It is the type of action that seeks to make human life better in every sense of the word.

The promised reward is certain to come: “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.” (Verse 3) In as far as this life is concerned, goodly enjoyment may refer to the quality of life, or to having abundance and plenty. Where the life to come is concerned, it includes both quality and quantity, as well as comforts and pleasures that no human being can begin to imagine.

Let us consider what goodly enjoyment in this life represents. We often see many good people who always seek God’s forgiveness and turn to Him in repentance and who work hard advocating His message enduring a life of poverty. Where is this goodly enjoyment, then?

To understand the wider significance of the Qur’ānic text, we need to look at life from a broad angle, so as to see it comprehensively and not a mere fleeting glimpse. When any community puts in place a good system based on belief in God, submission to Him alone, acknowledgement of His Lordship as the only God, and promoting good and productive work, it will inevitably enjoy progress, a comfortable standard of living and a generally good life. Furthermore, it benefits by an equity between effort and reward, and experiences a feeling of contentedness and reassurance in the life of its individual members. Therefore, when we notice that those who are good in themselves and work hard in a particular community have to endure a life of stinted means, we conclude that that community does not implement a system based on belief in God and so does not ensure equity between effort and reward.

Nevertheless, those good and hard-working individuals in such a community will still have goodly enjoyment, even though they may be poor and subjected to harm and persecution. This was indeed the case when the idolaters in Makkah persecuted the small number of believers that responded to the call of Islam. It remains the case in many communities today, where the advocates of the divine message are subjected to much persecution. This is by no means a fanciful claim. The fact that a believer has a direct relation with God, and is reassured of the eventual outcome, more than compensates for whatever hardship he endures in this present life. Indeed, it provides goodly enjoyment for anyone who moves even a single step above the material sense.

We do not say this in order to encourage those who suffer injustice and who receive only a miserable reward for their efforts to accept such injustice. Islam does not approve of this, nor does it sit idle when faced with injustice. The Muslim community, and Muslim individuals as well, are required to remove such injustice so as to ensure goodly enjoyment for all those who work hard. We say this because it is true and it is often experienced by believers who endure poverty and limited means.

“He will grant everyone with merit a full reward for his merit.” (Verse 3) Some commentators are of the view that this applies to the hereafter. I feel that it is of general import, making it applicable to both this life and the life to come. But we need to look at it in the same way as we explained what ‘goodly enjoyment’ in this present life means, because, in this sense, it is achievable in all situations. A person who has merit will receive his reward at the moment he uses his merit in a good way. He will enjoy contentedness and reassurance, and strengthen his relations with God as he uses his merit to seek God’s pleasure. His reward in the life to come will be an added blessing.

“But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This refers to the punishment meted out on the Day of Judgement. Some commentators say that this statement refers to the unbelievers’ suffering at the Battle of Badr. When the Qur’ān speaks of a ‘great day’ in a general sense, this is a reference to the Day of Judgement.

This sense is reinforced by the next verse: “To God you shall all return, and He has power over all things.” (Verse 4) Returning to God occurs in this world and the next, at every moment and in all situations. However, Qur’ānic usage confirms that when such an expression is used, it means the return that comes after this life is over.

“He has power over all things.” (Verse 4) This again reinforces the meaning we have outlined, because stating that God has power over all things fits in with the concept of resurrection which the unbelievers found too difficult to accept.