Overview

Prologue

The present surah, revealed in Makkah, addresses the question of faith: belief in God's oneness and His absolute Lordship of the universe. As in other Makkan surahs, faith here also includes belief in the revelation of the Divine message to Muhammad, God's messenger, who was preceded by other messengers, and to whom the Qur'an was bestowed from on high, confirming earlier scriptures. It also includes belief in the resurrection and accountability for all that is done in this present life, whether good or evil.

These are the fundamental principles upon which Islam builds its whole structure. Hence, the Qur'an elaborates on these principles in all the Makkan surahs. It also touches upon these aspects in the surahs revealed later in Madinah, and specifically whenever it lays down legislation or addresses a directive to the Muslim community. Part of the nature of the Islamic faith is that it considers belief in God's oneness, Muhammad's message and accountability in the life to come the pivot upon which all its principles, systems, laws and morality turn. All are closely related to this belief. Therefore, they remain proactive.

The surah treats this question of faith in every possible way, presenting it against different backdrops and adding universal, psychological and historical effects. It makes faith a question for all existence, not merely the human race. It gives us a glimpse of how some of the jinn listened to the Qur'an, and refers to the attitude of some of the Children of Israel to it, presenting one testimony from uncorrupted human nature and another from some Israelites. It takes us on a journey so that we can look at the expanse of the heavens and the earth, and it also presents images from the Day of Judgement. It further shows us the fate of the people of Had, and touches on the fates of some of the townships around Makkah. According to the surah, both the universe itself and the Qur'an are books stating the same truth.

The surah consists of four inter-related parts that can be seen as a single whole. The first part begins with the two separate letters Ha Mim, that also began the six surahs preceding this one. These two letters are immediately followed by a reference to the book of the Qur'an and its being a revelation from God: "This book is bestowed from on high by God, the Almighty, the Wise." (Verse 2) The surah follows this with a reference to the book of the universe, which is established on the basis of His truth and created according to elaborate planning. "We have not created the heavens and the earth and all that is between them otherwise than in accordance with the truth, and for an appointed term." (Verse 3) Thus, the recited book of the Qur'an and the book of the universe we behold confirm the truth as well as the elaborate planning: "Yet the unbelievers ignore the warnings they have been given." (Verse 3)

After this powerful and comprehensive opening, the surah begins to present the question of faith, starting with a denunciation of polytheism, upheld by the pagan Arabs, demonstrating that it lacks all basis in the universe, and that it further lacks true pronouncement and inherited knowledge: "Say: Have you thought of those whom you invoke besides God? Show me what part of the earth they have created or which share of the heavens they own. Bring me a book revealed before this, or some other vestige of knowledge, if what you claim is true." (Verse 4) It shows the error of the one who worships instead of God someone or thing who cannot hear or respond to its worshipper and who disputes with him on the Day of Judgement dissociating itself from all such worship.

It then speaks of the appalling reception they gave to the truth as presented by Muhammad (peace be upon him), describing it as plain sorcery. (Verse 7) They even had the temerity to go further than this and alleged that the Prophet had fabricated it all. The surah instructs the Prophet to give them a reply that suits his position as a messenger of God, one that reflects his fear of God and accepts His judgement both in this world and the next: "Say: VI have invented it, you cannot be of the least help to me against God. He is fully aware of what you say amongst yourselves about it. Sufficient is He as a witness between me and you. He is Much-Forgiving, Ever-Merciful.' Say: `I am not the first of God's messengers. I do not know what will be done with me or with you. I only follow what is being revealed to me. I am only a plain warner" (Verses 8-9) It also cites the attitude of some of the Children of Israel who accepted the Qur'an as true guidance when they found in it what confirmed the scriptures given to Moses (peace be upon him). Such a person "has believed in it while you glory in your arrogance." (Verse 10) They are, thus, denounced for their wrongdoing, for their disbelief, despite the testimony of those endowed with greater knowledge: "God does not guide wrongdoers." (Verse 10)

The surah also mentions the unbelievers' flimsy justification of their attitude as they said in reference to the believers: "If this [message] were any good, these people would not have preceded us in accepting it." (Verse 11) This explains their true stance: "Since they refuse to be guided by it, they will always say, `This is an ancient falsehood." (Verse 11) The surah also refers to the book of Moses and the fact that the Qur'an confirms it, highlighting its role: "to warn the wrongdoers and to give good news to those who do good." (Verse 12) This part concludes with details of the good news given to those who believe in God and follow the right course: "Those who say, `Our Lord is God,' and follow the straight path shall have nothing to fear, nor shall they grieve. They are the ones destined for paradise where they shall abide as a reward for what they do." (Verses 13-14)

The second part of the surah portrays two patterns of human nature, one upright and the other deviant, highlighting their different attitudes to the question of faith. It depicts both natures as they commence their lives, reared by their parents. It describes their respective attitudes when they come of age and are able to make their own choices. The first recognises God's blessings, is dutiful towards his parents, eager to give thanks, and seeking forgiveness for slips and mistakes: "It is from such people that We shall accept the best that they ever did, and whose bad deeds We shall overlook. [They shall be] among the people destined for paradise. True is the promise that has been given them." (Verse 16) The other is disobedient of both his parents and God, denies the Day of Resurrection, and creates tremendous distress for his parents: "Such are the ones upon whom the verdict is passed, together with other communities of jinn and humans that have passed away before their time. They will be utterly lost." (Verse 18) This part of the surah concludes with a swift scene of the Day of Judgement portraying the fate of this second type of person: "On the Day when the unbelievers will be brought before the fire, they will be told: You have exhausted your share of good things in your worldly life and took your fill of pleasure. So, today you shall be requited with the suffering of humiliation for having been arrogant on earth without any right, and for all your transgression." (Verse 20)

In the third part, the surah speaks of the destruction of the 'Ad after they had rejected all warnings. It highlights the great wind which they had expected to give them rain and growth. Instead, it brought them ruin and the punishment they had hastened. "When they saw a cloud approaching their valleys, they said: 'This cloud will bring us rain.' 'No, indeed. It is the very thing you wanted to hasten: a storm wind bearing painful suffering which will destroy everything by the command of its Lord.' When the morning came, there was nothing to see of them except their ruined dwellings. Thus do we requite guilty people." (Verses 22-25) In this way, the surah aims to heighten the unbelievers' feelings by showing them the fate of the 'Ad, who they are reminded were stronger and wealthier than they. "We had securely established them in a manner in which We have never established you; and We had endowed them with hearing, and sight, and hearts. Yet nothing did their hearing, sight and hearts avail them since they persisted in denying God's revelations. They were overwhelmed by the very thing which they had mocked." (Verse 26) As this part comes to an end, the surah also reminds them of the fate suffered by the townships around them and how their alleged deities could not provide any support. Thus, their fabrications were clear for everyone to see.

The fourth and final part gives us the story of a group of jinn who were directed by God to listen to a recitation of the Qur'an. They were highly moved by it, immediately declaring that it speaks the truth and confirms "what came before it. It guides to the truth and to a straight path." (Verse 3) They went straight back to their people warning them and calling on them to believe: "Our people! Respond to God's call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering. He who does not respond to God's call cannot elude Him on earth, nor will they have any protector against Him. They are indeed in manifest error." (Verses 31-32) The jinn also refer to the open book of the universe which testifies to God's power of initiation and resurrection: "Are they not aware that God, who has created the heavens and the earth and was not wearied by their creation, has the power to bring the dead back to lift? Yes, indeed. He has power over all things." (Verse 33) At this point the surah adds a touching scene, showing the unbelievers as they are brought before the fire. They will then admit what they used to deny, but it is all too late.

The surah concludes with a directive to the Prophet to remain patient and not to hasten the unbelievers' punishment. They are only given respite for a short while, and God's punishment will inevitably catch up with them: "Remain, then, patient in adversity, just as all messengers endowed with firm resolve bore themselves with patience. Do not seek to hasten their punishment. On the Day when they see what they were promised, it will seem to them as though they had dwelt [on earth] no more than an hour in a single day. This has been made clear. Will, then, any be destroyed except the evildoers?" (Verse 35)

Overview (Verses 1 - 6)

In Line with the Truth

Ha. Mim. This book is bestowed from on high by God, the Almighty, the Wise. We have not created the heavens and the earth and all that is between them otherwise than in accordance with the truth, and for an appointed term. Yet the unbelievers ignore the warnings they have been given. (Verses 1-3)

As the surah opens it touches on the link between the letters of the Arabic language they speak and the Qur'an, a book composed of the same letters but unlike anything people say or write. This, in itself, is sufficient evidence to testify to the fact that the Qur'an is revealed from on high by God, the Almighty, the Wise. It also touches on the relationship between God's recited book and the book of the universe we behold and which He made. Both books are made with the truth and according to careful planning. The fact that the Qur'an is bestowed from on high by the Almighty testifies to His power and absolute wisdom. Likewise, the creation of the universe is an act of truth: We have not created the heavens and the earth and all that is between them otherwise than in accordance with the truth." (Verse 3) It is subject to elaborate planning: "and for an appointed term." (Verse 3) Thus, God's purpose behind creation is fulfilled and all that He has willed through the process of creation is accomplished.

Both books are open, available to ears and eyes to contemplate. Each testifies to God's power and wisdom, indicating His planning. Indeed the book of the universe affirms the truth of the revealed book and its promises and warnings. "Yet the unbelievers ignore the warnings they have been given." (Verse 3) This is indeed most singular.

The revealed book states that the Godhead is One and that He is the Lord of everything, since He is the Creator who controls and determines all. The book of the universe also affirms this same truth: its system, balance and harmony confirm that the Maker is the One who makes everything on the basis of comprehensive and unerring knowledge. Indeed, everything bears the same mark of the One Maker. How can anyone then claim that there are deities other than Him? What have such alleged deities created? What share do they have in the universe? "Say: Have you thought of those whom you invoke besides God? Show me what part of the earth they have created, or which share of the heavens they own. Bring me a book revealed before this, or some other vestige of knowledge, if what you claim is true." (Verse 4)

Thus, God instructs His messenger to put before people the testimony of the book of the universe, as it admits no dispute and addresses human nature according to its own logic. 

"Show me what part of the earth they have created." No one will ever say that such worshipped deities, be they statues made of stone, trees, jinn, angels or any other, ever created any part of the earth or anything that lives on earth. Human nature flies in the face of anyone making such a suggestion. "Or which share of the heavens they own?" (Verse 4) Nor will any human being claim that any worshipped deity has ever had any share in the creation of the heavens, or that they own any share in them. A glance at the sky is sufficient to fill our hearts with a clear sense of the Creator's greatness and oneness, and to discard all deviant beliefs and absurdities. God, who bestowed the Qur'an from on high, knows the effect of contemplating the universe on people's minds and hearts. 

Therefore, He directs us to look at the book of the universe and listen to its message.

Some people, however, make assertions that rely on neither proof nor evidence. The Qur'an does not allow them much leeway in this respect. Instead it requires that they provide evidence and proof in support of their claims and teaches them the method of proof putting before them a complete system of consideration, reflection and conclusion drawing: "Bring me a book revealed before this, or some other vestige of knowledge, if what you claim is true." (Verse 4) Thus, they have to rely either on a true book revealed by God, or a proved piece of evidence that has survived over time. All books revealed before the Qur'an emphatically assert the oneness of God, the Creator. None of them assigns even a shred of validity to the legends that speak of multiple deities, or suggests that they have any share in the creation of the earth or the ownership of the heavens. Nor is there any vestige of knowledge to support such absurd claims.

Thus the Qur'an puts before them the testimony of the universe, which is clear and decisive, discounts any claim that has no supporting evidence and teaches them the method of proof; all this in one verse using a small number of words, but with strong rhythm and sound argument.

The Qur'an also invites them to take an objective look at those beings alleged to be deities. It points to the obvious error behind such claims when these entities can neither respond to them nor show any awareness of them in this present life. Furthermore, they will stand against the unbelievers on the Day of Resurrection, denying all their claims: Who is in greater error than one who invokes, instead of God, such as will not respond to him till the Day of Resurrection, and are not even conscious of being invoked? When all mankind are gathered or judgement, these will be enemies to them and will disown their worship. (Verses 5-6)

Some of the unbelievers considered their idols to be deities, either in themselves or as statues representing the angels. Others worshipped trees while still others worshipped the angels directly or even Satan. Yet none of these so-called deities respond to those invoking them, or at least make a useful response. Statues and trees give no response whatsoever, angels do not respond to anyone who associates partners with God, while the devils' response is only one of whispering and leading people astray. Then, on the Day of Resurrection, when all are gathered before their Lord, all alleged deities disown their errant worshippers. Even Satan disowns them, as clearly stated in another surah: "And when everything will have been decided, Satan will say `God has made you a true promise. I, too, made promises to you, but I did not keep them. Yet I had no power at all over you, except that I called you and you responded to me.

Hence, do not now blame me, but blame yourselves. It is not for me to respond to your cries, nor for you to respond to mine. I have already disclaimed your associating me with God' Indeed for all wrongdoers there is grievous suffering in store." (14: 22)

Thus, after having explained to them the universal truth that rejects their claims, the Qur'an puts their own claims before their eyes, showing them what effect these claims have in this world and in the life to come. In both, the truth of God's oneness is clearly seen as the book of the universe proves it. The idolaters should espouse this if they care about what happens to them in this life and in the life to come.

This strong denunciation of idolatry referred, at the time of Qur'anic revelation, to the deities worshipped by different communities during different periods of history. However, the Qur'anic statements in this case have a broader significance and farther application than the historical situation then pertaining. What error is greater than one creature invoking another instead of God, at any time and place? Every creature thus invoked, regardless of its identity and status, will not and cannot make any response to those who invoke it. It is God alone who does what He wants. Polytheism is not limited to the naïve form practised by the idolaters of old. Many are those who associate with God partners from among people who have power, influence, wealth or position; they appeal to them for help. Yet these are also too weak to make any significant response to their appealers. None has any power to cause benefit or harm even to themselves. Appealing to them, placing hope in them and fearing them are all forms of subtle idolatry, which is unfortunately practised by many even though they do not recognise it as such.