Overview

Prologue

In this sūrah, we return to those parts of the Qur’ān revealed in Makkah, the two preceding sūrahs both being Madinan revelations. Although the Makkan revelations share the common Qur’ānic features and the uniqueness that separates the Qur’ān, in subject, style and mode of expression, from any human discourse, they also have their own ambience. This is generated by their subject matter and the way in which it is tackled. The sūrahs revealed in Makkah mainly concentrate on the nature of Godhead, servitude, and relations between God and man; providing a full understanding of who the true Lord is so that people may worship and submit to Him alone implementing His law; purging the true faith of all deviation and confusion, and charting the way for people to return to the true faith based on selfsurrender to God alone. The way these themes are tackled in Makkan revelations is especially inspiring, adding as they do effective rhythms, powerful speech, and even sound effects. These we explained in the Prologue to Sūrah 6, and we will make further reference to them throughout the present sūrah.

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.

Sūrah 10 follows its own distinctive approach to the subject matter of the Makkan revelations, and this reflects its character and features. In this Prologue we will do no more than provide a brief introduction to the themes the sūrah tackles.

It first addresses the idolaters’ attitude to the fact that the Prophet received revelations from on high, and to the Qur’ān itself. It makes clear that there is nothing to wonder about with regard to revelation. It further asserts that the Qur’ān could not have been invented by anyone who might have then attributed it to God: "These are verses of the divine book, full of wisdom. Does it seem strange to people that We have inspired a man from their own midst: ‘Warn all mankind, and give those who believe the glad tidings that they are on a sound footing with their Lord?’ The unbelievers say: ‘This is plainly a skilled enchanter." (Verses 1-2)    
                     
When Our revelations are recited to them in all their clarity, those who have no hope of meeting Us say: ‘Bring us a discourse other than this Qur’ān, or else alter it.’ Say: It is not for me to alter it of my own accord. I only follow what is revealed to me. I dread the torment of an awesome day if I should disobey my Lord!’ Say: ‘Had God so willed, I would not have recited it to you, nor would He have brought it to your knowledge. I spent a whole lifetime among you before it [was revealed to me]. Will you not, then, use your reason?’ Who is more wicked than one who attributes his lying inventions to God or denies His revelations? Indeed those who are guilty shall not be successful. (Verses 15-17)

This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. If they say: ‘He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them. Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers. (Verses 37-39)

It also addresses the unbelievers’ demand to be shown some supernatural sign — other than the Qur’ān — and their suggestion to hasten the fulfilment of the Qur’ānic warnings. The sūrah makes clear to them that the basic evidence of the truth of the Islamic faith is the Qur’ān itself which embodies, through its superior qualities, evidence of its divine nature. Hence, the challenge to all unbelievers to produce a single sūrah similar to the Qur’ān. It also explains that signs and evidence are given by God and subject to His will. The time when they receive their reward is determined by God alone. The Prophet has no say in this, as he is only a servant of God, like the rest of God’s creation. All this contributes to the expostulation on the Islamic concept of Godhead and people’s submission to Him.

Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty. Then We made you their successors on earth, so that We might see how you behave. (Verses 13-14)

They ask: ‘Why has no sign been sent down to him by his Lord?’ Say: ‘God’s alone is the knowledge of what is beyond the reach of human perception. Wait, then, if you will: I too am waiting.’ (Verse 20)

To every community was sent a messenger. It is when their messenger had come to them that judgement is passed on them in all fairness; and never are they wronged. They say: ‘When will this promise be fulfilled, if you are truthful?’ Say: ‘I have no control over any harm or benefit to myself except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’ Say: ‘Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten?’ ‘Is it, then, when it has come to pass that you will believe in it? Is it now, while so far you have been asking for it to come speedily?’ (Verses 47-51)

The sūrah also addresses the unbelievers’ confused ideas about God and people’s relation to Him. This is essentially what the Prophet talked to them about, but they denied the truth of revelation, expressed doubts about it, demanding at times that the Prophet should produce a different Qur’ān, and at other times that he should produce a physical miracle. Meanwhile they continued to worship things that they claimed to be God’s partners, things which would cause them neither benefit nor harm. They falsely claimed that such alleged partners could intercede with God on their behalf. They also falsely claimed that God had a son. The sūrah explains to them the attributes of God, the true Lord of the universe, and how His power is manifested in the universe, and within themselves, as well as in a multitude of universal phenomena. It reminds them of how they appeal to Him alone when things go wrong and they find themselves powerless in the face of danger. This is the central issue which takes up large portions of the sūrah and leads to its other themes. (Verses 3-6; 18; 22-23; 31-36; 66-70)
Your Lord is God who created the heavens and the earth in six days, and established Himself on the Throne, regulating and governing all that exists. There is none who may intercede with Him unless He first grants leave for that. That is God, your Lord: so worship Him alone. Will you not then keep this in mind? To Him you shall all return. This is, in truth, Gods promise. He originates all His creation, and then brings them all back to life so that He may reward, with equity, those who have believed and done good deeds. As for the unbelievers, they shall have a scalding drink and a grievous suffering for their unbelief He it is who made the sun a source of radiant light and the moon a light [reflected], and determined her phases so that you may know how to compute the years and measure [time]. God has not created this otherwise than in accordance with the truth. He makes plain His revelations to people of knowledge. Indeed in the alternating of night and day, and in all that God has created in the heavens and the earth, there are signs for people who are God fearing. (Verses 3-6)

They worship, side by side with God, what can neither harm nor benefit them, and say: ‘These will intercede for us with God.’ Say: Do you presume to inform God of something in the heavens or on earth that He does not know? Limitless is He in His glory, and exalted above whatever they may associate with Him.’ (Verse 18)

He it is who enables you to travel on land and sea. Then when they are on board ships, and sailing along in a favourable wind, they feel happy with it, but then a stormy wind comes upon them and waves surge towards them from all sides, so that they believe they are encompassed [by death]. [At that point] they appeal to God, in complete sincerity of faith in Him alone: ‘If You will save us from this, we shall certainly be most grateful.’ Yet when He has saved them, they transgress in the land, offending against all right. Mankind, it is against your own souls that your offences rebound. [You care only for] the enjoyment of this present life, but in the end you will return to Us when We will tell you the truth of what you were doing [in this life]. (Verses 22-23)

Say: ‘Who is it that provides for you from heaven and earth? Or, who is it that has power over hearing and sight? Who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? Who regulates all affairs?’ They will say: ‘God.’ Say, then: ‘Will you not, then, fear Him?’ ‘Such is God, your true Lord. Apart from the truth, what is left but error? How is it, then, that you turn away?’ Thus is the word of your Lord proved true with regard to those who do evil: they will not believe. Say: Does any of your partners [whom you associate with God] originate creation, and then bring it back [to life] again?’ Say: ‘It is God alone who originates creation and then brings it back [to life] again. How is it, then, that you are so misled?’ Say: Does any of your partners [whom you associate with God] guide to the truth?’ Say: ‘God alone guides to the truth. Who is more worthy to be followed: He that guides to the truth, or he who cannot find the right way unless he is guided? What is then amiss with you? How do you judge?’ Most of them follow nothing but mere conjecture. But conjecture can in no way be a substitute for truth. God has full knowledge of all that they do. (Verses 31-36)

Indeed, to God belong all those who are in the heavens and earth. Those who invoke other beings beside God do not follow any real partners with Him. They follow mere conjecture, and they utter nothing but falsehood. It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen. They say: ‘God has taken unto Himself a son.’ Limitless is He in His glory. Self-sufficient is He. To Him belongs all that is in the heavens and earth. No evidence whatever have you for this. Would you say about God something which you do not know? Say: ‘Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief’ (Verses 66-70)

The sūrah also illustrates for the unbelievers God’s presence in all that has a bearing on human life, and in all that people themselves do. This fills us with awe and keeps us on our guard. To give but one example of this we may quote: “In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it. Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book. “ (Verse 61)

A sense that God’s punishment may come at any moment is imparted to people in order to help them shake off the false sense of security that results from enjoying an abundance of riches and luxuries.

This present life may be compared to rain which We send down from the sky, and which is then absorbed by the plants of the earth from which men and animals eat. Then, when the earth has been clad with its fine adornments and well embellished, and its people believe that they have full mastery over it, Our command comes down upon it, by night or by day, and We make it like a field that has been mowed down, as if it did not blossom but yesterday. Thus do We spell out Our revelations to people who think. (Verse 24)

Say: Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten?’ ‘Is it, then, when it has come to pass that you will believe in it? Is it now, while so far you have been asking for it to come speedily?’ (Verses 50-51)

Furthermore, the sūrah points out that the unbelievers often have a false sense of security in this life, overlooking the hereafter and denying man’s inevitable meeting with God on the Day of Judgement. It warns them against such indulgence, showing them that it is a raw deal that they choose for themselves when they neglect the life to come in preference for this life and its enjoyments. It explains to them that this present life is only a test and the outcome is determined on the Day of Resurrection. It adds a number of scenes of that day, particularly in relation to the alleged partners of God who will disown those who worship them. It also makes clear that no offering will be accepted from anyone on the Day of Judgement to release them from their deserved punishment.

Those who entertain no hope of meeting Us, but are content with the life of this world, and feel well at ease about it, and those who pay no heed to Our revelation, shall have the Fire as their abode in requital for what they used to do. Those who believe and do righteous deeds will he guided aright by their Lord by means of their faith. Running waters will flow at their feet in the gardens of bliss. There they will call out: ‘Limitless are You in Your glory, God,’ and their greeting will be, ‘Peace!’ Their call will conclude with the words: All praise is due to God, the Lord of all the worlds!’ (Verses 7-10)

"Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty. Then We made you their successors on earth, so that We might see how you behave." (Verses 13-14)

God calls to the abode of peace, and guides him that -wills to a straight path. For those who do good there is a good reward, and more besides. Neither darkness nor any disgrace will overcast their faces. These are destined for paradise, where they will abide. As for those who have done evil, an evil deed is rewarded with its like. Ignominy will overshadow them — for they will have none to protect them from God — as if their faces have been covered with patches of the nights own darkness. Such are destined for the fire, where they will abide. One day We shall gather them all together, and then We shall say to those who associated partners with God: ‘Keep to your places, you and those you associated with God as partners.’ We will then separate them from one another. Then those whom they associated as partners with God will say: ‘It was not us that you worshipped.’ ‘God is sufficient as a witness between us and you. We were, for certain, unaware of your worshipping us.’ There and then every soul will realize what it had done in the past; and all will be brought back to God, their true Lord Supreme. All their invented falsehood will have forsaken them. (Verses 25-30)

"On the Day when He will gather them together, [it will seem to them] as though they had not sojourned in this world more than an hour of a day, getting to know one another. Lost indeed will be those who [in their lifetime] disbelieved in meeting God and did not follow the right guidance." (Verse 45)

"Should every wrongdoer possess all that the earth contains, he will gladly offer it all as ransom. They will harbour feelings of remorse when they see the suffering. Judgement will be passed on them in all fairness; and they will not be wronged." (Verse 54)

The sūrah deals with the consequences of the unbelievers’ confused concept of Godhead, denial of the resurrection and the life to come, and also their denial of divine revelations and disbelief of the Prophet’s warnings. Such confusion led them to claim for themselves some of God’s attributes, such as the authority to legislate for themselves, making things lawful or forbidden just as their pagan beliefs allowed them to do. Thus, they allocated certain things to their deities which they claimed to be God’s partners. Such allocations included priests issuing decrees of prohibition and permissibility as they deemed fit. The priests then take for themselves what they claimed to be allocated to God: “Say: Do but consider all the means of sustenance that God has bestowed on you! Some of it you then made unlawful, and some lawful.’ Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’ But what will they think, those who invent lies against God, on the Day of Resurrection? God is truly bountiful to mankind, but most of them are ungrateful.” (Verses 59-60)

In order to present and establish such facts and ensure their proper effect on the hearts and minds of its audience, the sūrah employs a wide variety of special effects that are characteristic of the Qur’ānic style. Profound and moving as these inspiring effects are, they are of a type that suits the special nature of this sūrah. For example:

The sūrah portrays a variety of universal scenes that impress on our minds the truth of Godhead, His elaborate planning of the universe and conducting of its affairs. These scenes highlight the fact that a multitude of factors need to come together in perfect balance so as to allow for the emergence of life and the support of human life in particular. The Qur’ān presents the basic theme of Godhead in such an inspiring fashion, without resort to any philosophical argument or logical treatise. God knows that it is sufficient to direct human nature to contemplate the universe and its visible aspects in order to awaken its receptive faculties and interact with them. Hence, the Qur’ān employs this particular address to human nature in a language it readily understands. Here are some such inspiring examples: "Your Lord is God who created the heavens and the earth in six days, and established Himself on the Throne, regulating and governing all that exists. There is none who may intercede with Him unless He first grants leave for that. That is God, your Lord: so worship Him alone. Will you not then keep this in mind?" (Verse 3)

"He it is who made the sun a source of radiant light and the moon a light [reflected], and determined her phases so that you may know how to compute the years and measure [time]. God has not created this otherwise than in accordance with the truth. He makes plain His revelations to people of knowledge. Indeed in the alternating of night and day, and in all that God has created in the heavens and the earth, there are signs for people who are God-fearing." (Verses 5-6)

Say: ‘Who is it that provides for you from heaven and earth? Or, who is it that has power over hearing and sight? Who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? Who regulates all affairs?’ They will say: ‘God.’ Say, then: ‘Will you not, then, fear Him?’ ‘Such is God, your true Lord. Apart from the truth, what is left but error? How is it, then, that you turn away?’ (Verses 31-32)

It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen. (Verse 67)

Say: ‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe? (Verse 101)

This sūrah is full of scenes portraying events that people witness and participate in, even though they remain unaware of their full significance and elaborate planning. The Qur’ān presents them with pictures of their own lives as these develop. It raises a mirror before people’s eyes so that they can see themselves for what they truly are. A couple of examples follow: "When affliction befalls man, he appeals to Us, whether he be lying on his side, sitting, or standing, but as soon as We relieve his affliction, he goes on as though he had never appealed to Us to save him from the affliction that befell him. Thus do their deeds seem fair to those who are given to excesses." (Verse 12)

"Whenever We let people taste grace after some hardship has afflicted them, they turn to scheme against Our revelations. Say: More swift is God’s scheming. Our messengers are recording all that you may devise.’ He it is who enables you to travel on land and sea. Then when you are on board ships, and sailing along in a favourable wind, they feel happy with it, but then a stormy wind comes upon them and waves surge towards them from all sides, so that they believe they are encompassed [by death]. [At that point] they appeal to God, in complete sincerity of faith in Him alone: If You will save us from this, we shall certainly be most grateful.’ Yet when He has saved them, they transgress in the land, offending against all right. Mankind, it is against your own souls that your offences rebound. [You care only for] the enjoyment of this present life, but in the end you will return to Us when We will tell you the truth of what you were doing [in this life]." (Verses 21-23)

The sūrah includes a host of information about the fate suffered by earlier communities. At times this is given in the form of a report, while at others an account of the history of earlier messengers is given. Such information portrays a very powerful picture of the destruction of those who denied the truth in the past. Thus, it gives a warning against suffering a similar fate. People must not be deluded by the comforts of this present life, for it is merely a brief test, lasting no more than an hour in which people get to know one another before reaching their final abode, either in long-lasting suffering or in eternal bliss.
"Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty. Then We made you their successors on earth, so that We might see how you behave." (Verses 13-14)

Relate to them the story of Noah. He said to his people: "My people! If my presence among you and my reminders to you of God’s revelations are repugnant to you — well, in God have I placed my trust. Decide, then, what you are going to do, and [seek the help of] those whom you associate as partners with God. Be clear about your course of action, leaving no room for uncertainty, then carry out against me whatever you may have decided and give me no respite. But if you turn away, [remember that] I have asked of you no reward whatsoever. My reward rests with none but God. I have been commanded to be one of those who surrender themselves to Him.’ But they disbelieved him. So We saved him and all those who joined him in the ark, and made them inherit the earth. And We drowned the others who denied Our revelations. Reflect on the fate of those who were forewarned." (Verses 71-73)

"Then after those [prophets] We sent Moses and Aaron with Our signs to Pharaoh and his nobles, but they persisted in their arrogance, for they were hardened offenders. When the truth came to them from Us, they said: ‘This is clearly nothing but sorcery. ‘Moses replied: Do you say this to the truth when it has come to you? Can this be sorcery? But sorcerers will never be successful." (Verses 75-77)

"And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said. I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself’ [But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs.’ (Verses 90-92)

What are they waiting for except a repetition of the days [of calamity] experienced by those who have gone before them? Say: ‘Wait, then, if you will. I am also waiting.’ Thereupon, We save Our messengers and those who believe. Thus have We willed it upon Ourselves: We save those who believe." (Verses 102-103)
 

The sūrah also portrays scenes of the Day of Resurrection when both unbelievers and believers will receive their wages for their deeds in this life. The presentation here is effectively animated, leaving a profound effect on our hearts. Along with the scenes of destruction that overwhelms the guilty ones and the salvation of the believers, we are presented with two contrasting scenes of life in the hereafter, and two more of the beginning and the end: "For those who do good there is a good reward, and more besides. Neither darkness nor any disgrace will overcast their faces. These are destined for paradise, where they will abide. As for those who have done evil, an evil deed is rewarded with its like. Ignominy will overshadow them — for they will have none to protect them from God — as if their faces have been covered with patches of the night’s own darkness. Such are destined for the fire, where they will abide." (Verses 26--27)

"One day We shall gather them all together, and then We shall say to those who associated partners with God: ‘Keep to your places, you and those you associated with God as partners. ‘ We will then separate them from one another. Then those whom they associated as partners with God will say: ‘It was not us that you worshipped.’ ‘God is sufficient as a witness between us and you. We were, for certain, unaware of your worshipping us.’ There and then every soul will realize what it had done in the past; and all will be brought back to God, their true Lord Supreme. All their invented falsehood will have forsaken them." (Verses 28-30)

"Should every wrongdoer possess all that the earth contains, he will gladly offer it all as ransom. They will harbour feelings of remorse when they see the suffering. Judgement will be passed on them in all fairness; and they will not be wronged." (Verse 54)

Another special effect is that of challenging the unbelievers who denied the very idea of revelation to produce a single sūrah like the Qur’ān. When the challenge is made, the Prophet is instructed to leave them to their fate, which is the same as that of earlier wrongdoers. He should follow his own way, paying no attention to what may happen to them. The whole sequence of the challenge followed by the Prophet leaving them and carrying on with his mission is bound to impress on them the fact that he was absolutely certain of the truth of his message, and assured of the care he was promised by his Lord. Such confidence was bound to shake them violently.

This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. "If they say: ‘He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them. Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers." (Verses 37-39)

"Say: Mankind, if you are still in doubt as to what my faith is, then [know that] I do not worship those whom you worship beside God, but I worship God alone who will cause all of you to die. I have been commanded to be one of those who believe. And adhere exclusively and sincerely to the true faith, and do not be one of those who associate partners with God. Do not invoke, instead of God, anything that can neither benefit nor harm you. For if you do, you will surely be among the wrongdoers.’ Should God afflict you with any hardship, none other than He can remove it; and if He wills any good for you, none can withhold His bounty. He bestows it on whomsoever He wills. He is truly Forgiving, truly Merciful. Say: Mankind, the truth has come to you from your Lord. Whoever chooses to follow the true guidance, does so for his own good; and whoever chooses to go astray, does so at his own peril. I am not responsible for your conduct. ‘ Follow whatever is revealed to you, and be patient in adversity, until God shall give His judgement. He is the best of all judges." (Verses 104-109) With such clarity, the sūrah is concluded.

Error and Challenge

This sūrah, number 10, was revealed after Sūrah 17, The Night Journey, at a time when the unbelievers were engaged in a heated debate concerning the truth of revelation, the Qur’ān and its denunciation of their erroneous beliefs and ignorant practices. The Qur’ān exposed the fundamental contradictions in their beliefs. From the old divine religion of Abraham and Ishmael, the Arabs retained the belief that God was the Creator, Sustainer, who gives life and causes death, and who has power over all things. In stark contradiction to these, they claimed that God had children and that the angels were His daughters, representing them as idols and appealing to them to intercede with God on their behalf. Needless to say this confusion in beliefs had far- reaching effects on their life, most important among which was the authority claimed by their chiefs and monks to pronounce certain types of cattle and fruits as lawful and others as forbidden. They also allocated a portion of these to God, and another portion to their false deities.

They countered the Qur’ānic criticism of their absurd beliefs and contradictory concepts by rejecting the Prophet, his message and revelations, and by accusing him of being a sorcerer. They demanded that he should show them some miracle to prove that he received revelations from on high. They made different demands, as related in Sūrah 17, in which God says: “They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or [till] you have a garden of date trees and vines, and you cause rivers to flow through it, or till you cause the sky to fall upon us in pieces, as you have threatened, or till you bring God and the angels face to face before us, or till you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.’ Say, ‘All glory belongs to my Lord. Surely I am only a man and a messenger.’ Nothing has ever prevented people from believing [in God] whenever guidance has come to them except for their saying: ‘Can it be that God has sent a human being as His messenger?’” (17: 90-94) Also in this sūrah, God says: “They ask: ‘Why has no sign been sent down to him by his Lord?’ Say: ‘God’s alone is the knowledge of what is beyond the reach of human perception. Wait, then, if you will: I too am waiting.’” (Verse 20)

They also demanded that the Prophet bring them a different Qur’ān which contained no criticism of their idols, beliefs and practices. They Promised that they would then believe in him. The sūrah states: “When Our revelations are recited to them in all their clarity, those who have no hope of meeting Us say: ‘Bring us a discourse other than this Qur’ān, or else alter it.’ Say: ‘It is not for me to alter it of my own accord. I only follow what is revealed to me. I dread the torment of an awesome day if I should disobey my Lord!’ Say: Had God so willed, I would not have recited it to you, nor would He have brought it to your knowledge. I spent a whole lifetime among you before it [was revealed to me]. Will you not, then, use your reason?’ Who is more wicked than one who attributes his lying inventions to God or denies His revelations? Indeed those who are guilty shall not be successful.” (Verses 15-17)

It was in such an atmosphere that the sūrah was revealed. It is clearly apparent from its flow that it is all a single unit. In fact it is difficult to try to divide it into sections and passages. This disproves the argument that verses 40 and 94-96 were revealed later in Madinah. These verses are closely linked to the rest of the sūrah. Indeed, if we were to leave out any verse, we cause a disruption in the flow of the sūrah.

The unity of purpose in the sūrah is clearly apparent as we see when we compare its opening and its end. It opens with the verses saying: “Alif. Lām. Rā. These are verses of the divine book, full of wisdom. Does it seem strange to people that We have inspired a man from their own midst: ‘Warn all mankind, and give those who believe the glad tidings that they are on a sound footing with their Lord?’ The unbelievers say: ‘This is plainly a skilled enchanter.’ (Verses 1-2) Its final verse reads: “Follow whatever is revealed to you, and be patient in adversity, until God shall give His judgement. He is the best of all judges.” (Verse 109) Thus, the theme of revelation is brought up at the beginning and the end, as it is frequently highlighted throughout the sūrah.

The same unity is noticed in the different special effects employed in the sūrah. For example, the unbelievers who opposed the Prophet Muĥammad (peace be upon him) try to hasten the punishment they have been warned against. But they are told here that such punishment occurs suddenly, when no repentance or declaration of acceptance of the true faith will be of any avail. When historical accounts are later given in the sūrah we see the same scene as it took place in earlier communities and their sudden punishment.

In answer to their request to speed up their punishment, the sūrah has the following to say: “They say: ‘When will this promise be fulfilled, if you are truthful?’ Say: ‘I have no control over any harm or benefit to myself, except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’ Say: Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten?’ ‘Is it, then, when it has come to pass that you will believe in it? Is it now, while so far you have been asking for it to come speedily?’ Then it will be said to the wrongdoers: ‘Taste the long-lasting torment. Is this requital anything other than the just due for what you used to do?’” (Verses 48-52)

When the story of Moses and his encounter with Pharaoh is given later in the sūrah, it concludes with a scene that may be taken as the physical implementation of the earlier warning: “And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself’ [But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs.” (Verses 90-92)

Throughout the sūrah we are given several scenes of how communities which stubbornly denied the truth were taken unawares as God’s punishment overwhelmed them. All this provides clear links between themes, scenes and modes of expression.

Similarly, at the beginning of the sūrah the unbelievers’ accusation against the Prophet is reported: “This is plainly a skilled enchanter.” (Verse 2) When the encounter between Moses and his opponents is told later, we read: “When the truth came to them from Us, they said: ‘This is clearly nothing but sorcery.’” (Verse 76)

Although the sūrah is named after the Prophet Jonah, there is no more than a very brief reference to Jonah and his people as follows: “Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while.” (Verse 98) The case of Jonah’s people is the only clear example of a community which saved themselves before being overwhelmed by God’s punishment. They believed in God when there was still time for them to do so. Moreover, they provided the only instance among those receiving God’s messages of an entire community accepting the faith after having first given a negative response. Hence, they were saved from the punishment their Prophet warned them against.

All these examples demonstrate the sūrah’s complete unity. It is a single unit which is difficult to divide into sections.

Human Dignity and Divine Faith

It is clear from the texts we have quoted in this Prologue that the main issue the sūrah centres around is that of explaining the true concepts of Godhead and people’s position in relation to God, and how these influence human life. The other themes in the sūrah, such as revelation, the hereafter, and earlier divine messages, are used to illustrate the main issue and to explain its influence on people’s lives, beliefs, worship and action.

In fact, this is the central issue of the Qur’ān as a whole, particularly those parts revealed in Makkah. Defining God and His position as the Lord, the Sovereign who controls all, and the meaning of being a servant of God and the limitations of that position, so as to make people submit to Him alone, acknowledging His Lordship and sovereignty is indeed what the Qur’ān is all about. Whatever else is given by way of emphasis, illustration, and re-emphasis.

When carefully considered, this fundamental issue of Godhead deserves such profound explanation. It equally deserves that God should send all His messengers to advocate it, and that all His messages explain it: “Before your time We never sent a messenger without having revealed to him that there is no deity other than Me. Therefore, you shall worship Me alone.” (21: 25)

Human life on earth will not be set on the right track unless this fundamental truth is absolutely clear in people’s minds, and finds its full implementation in their lives.

Without this fundamental truth, human life will not take its rightful position in relation to the universe we live in and interact with. When people are confused about this issue they begin to ascribe divinity to animate and inanimate objects, and indeed to ghosts and fantasies. They enslave themselves in a ludicrous, but miserable way to these false deities. On the instigation of clerics and con men who will always try to deceive people for their own personal gain, they make offerings to their false deities, sacrificing some of their earnings given to them by God, their only Lord and Sustainer. Yet these things and beings have no power whatsoever; they cannot cause people any harm or benefit. They live either in fear of these false deities, or try to curry favour with them, when like them, these beings are subject to God’s power. This is how God describes their situation: "Out of the produce and the cattle He has created, they assign a portion to God, saying: ‘This is for God’— or so they pretend — ‘and this is for the partners we associate [with Him].’ Whatever they assign to their partners never reaches God, but that which is assigned to God does reach their partners. How ill they judge! Thus have the partners they associate [with God] made the killing of their own children seem goodly to many idolaters, seeking to bring them to ruin and to confuse them in their faith. Had God willed otherwise, they would not have done so. Leave them, then, to their false inventions. They say: ‘Such cattle and crops are forbidden. None may eat of them save those whom we permit’— so they falsely claim. Other cattle they declare to be forbidden to burden their backs; and there are cattle over which they do not pronounce God’s name, inventing [in all this] a lie against Him. He will surely requite them for their inventions. They also say: ‘That which is in the wombs of these cattle is reserved to our males and forbidden to our women.’ But if it be stillborn, they all partake of it.  He will requite them for all their false assertions. He is Wise, All-knowing. Losers indeed are those who, in their ignorance, foolishly kill their children and declare as forbidden what God has provided for them as sustenance, falsely attributing such prohibitions to God. They have gone astray and they have no guidance" (6: 136-140)

These are merely some examples of serving deities other than God with property and children being made offerings for some creatures, without any sanction granted by God.

Similarly, human life will not be set straight in the way people deal with each other unless they hold the right concepts of God and man, and until they reflect these in their practices and general code of living. Man will not maintain his full dignity and realize complete freedom under any system that does not assign all Lordship and sovereignty to God alone. Such a system must be based on the belief that life, both in this world and in the life to come, in public and private, is subject to God who alone has the authority to legislate.

This is a fact borne out by human history. Every time people deviated from the true faith that required them to submit themselves to God alone in belief and practice, law-making and worship, they suffered the loss of their humanity, dignity and freedom.

The Islamic reading of history attributes the humiliation of the masses by tyranny to the basic factor of deviation by the masses from the divine faith based on attributing Godhead, Lordship, sovereignty and all authority to God alone. Speaking of Pharaoh and his people, God says: “Pharaoh issued a call to his people, saying: My people! Does not the dominion over Egypt belong to me, since all these running waters flow at my feet? Can you not see? Am I not better than this contemptible man who can hardly make his meaning clear? And then, why have no golden armlets been given to him, and why have no angels come together with him?’ Thus he incited his people to levity, and they obeyed him; for they were a community of transgressors.” (43: 51-54) Thus the fact that Pharaoh was able to incite his people and get his way with them is attributed to the fact that they were transgressors. No tyrant can get his people to do his bidding and incite them to do what is frivolous if they truly believe in God alone, acknowledging no Lordship or sovereignty to anyone else.

What happened with those who rebelled against submission to God alone, allowing some of their numbers to rule over them implementing a law other than God’s law, is that they ended up enduring the misery of submission to others. Such submission, however, squanders away their dignity and freedom, regardless of the type of government, even though they may think that some forms of government ensures such dignity and freedom.

When Europe rebelled against a Church that tyrannized under the false guise of religion, it tried to run away from God. People in Europe thought that they could best preserve their freedom, dignity and humanity under democratic government. They pinned their hopes on the guarantees provided by democratic constitutions, parliamentary systems, a free press, judicial and legal checks, majority rule, and similar ideals. But what happened in practice? Capitalism managed to exercise tyrannical power reducing all checks and institutions into little more than slogans or myths. The great majority of the people became subservient to the powerful minority that owned the capital which enabled it to control the parliamentary majority, the constitution, the press and all other checks and balances that people imagined would guarantee their freedom and other rights.

Certain groups turned away from individualistic or democratic systems which usher in a tyranny of capital or class and established ‘collective’ systems. But what has this meant in practice? They simply replaced subservience to the capitalist class with subservience to the working class. Or we may say, they replaced subservience to capitalists and big companies with subservience to the state which controlled capital and enjoyed total power. This made the tyranny of the state an even worse tyranny.

In every situation or regime where some people are subservient to others, a heavy tax is paid to different deities, in cash and kind. Submission is inevitable. If it is not made to God, then it is made to others. When submission is purely to God, it sets people free, and preserves their dignity and honour. By contrast, submission to other beings destroys people’s humanity, dignity, freedom and all their good qualities, wastes their money and ruins their material interests.

Hence, the central issue of Godhead and people’s relation with Him is given such careful and detailed attention in all divine messages and Scriptures. This sūrah is an example of this care. The basic issue here is not concerned with the worship of statues in the ignorant societies of the ancient past; its concerns are man throughout all generations, and all forms of jāhiliyyah, past and present. Indeed, all jāhiliyyah systems are based on making people subservient to others.

This is the reason why the central issue in all divine Scriptures is to make clear that all Godhead and Lordship belong to God alone: “Before your time We never sent a messenger without having revealed to him that there is no deity other than Me. Therefore, y ou shall worship Me alone.” (21: 25)

Hence, the conclusion of this sūrah runs as follows: “Say: ‘Mankind, if you are still in doubt as to what my faith is, then [know that] I do not worship those whom you worship beside God, but I worship God alone who will cause all of you to die. I have been commanded to be one of those who believe. And adhere exclusively and sincerely to the true faith, and do not be one of those who associate partners with God. Do not invoke, instead of God, anything that can neither benefit nor harm you. For if you do, you will surely be among the wrongdoers. Should God afflict you with any hardship, none other than He can remove it; and if He wills any good for you, none can withhold His bounty. He bestows it on whomsoever He wills. He is truly Forgiving, truly Merciful.’ Say: ‘Mankind, the truth has come to you from your Lord. Whoever chooses to follow the true guidance, does so for his own good; and whoever chooses to go astray, does so at his own peril. I am not responsible for your conduct.’ Follow whatever is revealed to you, and be patient in adversity, until God shall give His judgement. He is the best of all judges.” (Verses 104-109)

Overview (Verses 1 - 2)
 
This sūrah is a single unit, difficult to divide into sections and subunits. In this respect it is similar to Sūrah 6, Cattle, which takes up Volume V of this work. However, each of the two sūrahs has its own distinctive character. This sūrah also flows in successive waves to inspire our hearts, choosing various rhythms for its address. It wonders at the outset how the unbelievers received the Qur’ān, the new revelation from on high, and follows this with scenes of the universe which reflect the truth of God’s creation and His control of the universe. This is followed with scenes of the Day of Judgement. It reflects on how people react to the events they witness and on the fate of earlier communities. Its other themes have already been referred to in the Prologue.
 
If we have to divide the sūrah into sections, then the first one occupies more than its first half and this flows with perfect ease. This is followed by a short account of the Prophet Noah and his mission, and a brief reference to the prophets sent after him, before giving an account of the history of the Prophet Moses and a reference to the Prophet Jonah and his community. These accounts and references form another section. The final verses in the sūrah form a section of their own. In view of the nature of this sūrah, we will attempt to discuss it in groups of waves addressing related themes.
 
This first section begins with three individual letters, Alif, Lām, Rā, in the same way as Sūrahs 2, 3 and 7 discussed in Volumes I, II and VI respectively. We explained in our commentary on these earlier sūrahs our view about why these sūrahs begin with such individual letters. To recap, from a linguistic point of view, these three individual letters form a subject while the predicate is the sentence that follows: ‘These are verses of the divine book, full of wisdom.’ (Verse 1)
 
The sūrah then refers to a number of things which reflect the wisdom to which reference is made in the description of this book, the Qur’ān. These start with a revelation to God’s Messenger so that he could warn all people and deliver a piece of happy news to the believers. It refutes the objection voiced by some people that God has chosen a human being to be the recipient of His revelations. It also refers to the creation of the heavens and the earth and how their affairs are conducted and regulated, as well as making the sun a source of bright light while the moon reflects light. Mention is also made of the stages the moon goes through and how people use these to calculate the years and measure time. The alternation of the night and day is also mentioned by way of reference to the wisdom involved in such alternation.
 
After presenting these scenes, the sūrah moves on to speak of those who do not reflect on such miracles and who do not expect to meet with their Lord, who creates and regulates all things. It refers to the black end that awaits those who choose to remain unaware of the import of God’s creation and, by contrast, the perfect happiness that is in store for believers. The sūrah also refers to the wisdom behind delaying the punishment till its appointed day. Had God decided to speed up the awful result of their work, they would immediately face their end.
 
The sūrah then reflects on the attitude of human beings to good and evil. It shows how they appeal earnestly to God to lift their suffering, and how they forget Him after He has responded to their appeals: they unhesitatingly go back to their old, errant ways. In short, they take no lesson from what happened to earlier communities who met their doom.
 
Although the fate of those communities was clear to the Arabs whom the Prophet Muĥammad addressed, calling on them to accept God’s message, the unbelievers asked the Prophet to bring them a different Qur’ān or change parts of it. They would not consider that the Qur’ān was revealed by God, and as such admits no change or modification. They worshipped idols which could bring them no benefit and cause them no harm, and they relied on no sound proof to support their beliefs. At the same time they denied God in spite of the revelations they received from on high supporting the call to believe in Him alone.
 
Furthermore, they demanded miracles, ignoring the clearly miraculous nature of the Qur’ān itself, and turning a blind eye to all signs scattered in the world around them confirming that God is the Lord of the universe.
 
This first passage then portrays a vivid example of how people receive God’s grace and how they react when hardship or disaster befalls them. This is given in a scene that is full of life, with people boarding ships that go easily in the sea before they face a raging storm that brings them into contact with ferocious waves from every direction.
 
This passage then draws another scene which describes the deceptive fleeting nature of this life, and how all its glitter vanishes in an instant, while people are dazzled by its brightness, unaware of the impending doom. At the same time, God calls on them to seek the life of peace, security and reassurance which does not end suddenly, like the present life. He states that all these signs are explained for a definite purpose: ‘Thus do We spell out Our revelations to people who think.” (Verse 24) It is such people who understand God’s wisdom in His creation and the way He conducts and regulates all matters.
 
Something to Marvel at
 
“Alif. Lām. Rā. These are verses of the divine book, full of wisdom.” (Verse 1) These are three letters of the Arabic alphabet from which all the verses of this divine book that is full of wisdom are composed. The unbelievers deny that God revealed this book to His Messenger. Furthermore, whilst they realize that these are the letters of their language, they are unable to produce a single verse similar to what the Qur’ān contains. In fact the sūrah includes a challenge to them to do so. Yet their inability to take up that challenge does not lead them to reflect that the thing which God’s Messenger has and they lack is the revelation he receives from on high. Had it not been for revelation, he would have had the same difficulty, and would have been unable to compose out of these letters that are available to all a single verse like the Qur’ān.
 
“These are verses of the divine book, full of wisdom.” (Verse 1) It is indeed a wise book which addresses human beings with what suits human nature. It portrays in the present sūrah some aspects that are always true of human nature, reflected across every generation. In its wisdom it calls on those who remain unaware to wake up and reflect on the signs they see all around them in the wide universe, in the heavens and the earth, in the sun and the moon, in the night and day, in the fate of earlier communities and how they had responded to the appeals of their messengers, and in everything that points to the great power that conducts and regulates all existence.
 
“Does it seem strange to people that We have inspired a man from their own midst: ‘Warn all mankind, and give those who believe the glad tidings that they are on a sound footing with their Lord?’ The unbelievers say: ‘This is plainly a skilled enchanter.’” (Verse 2) This is a rhetorical question which wonders at the attitude which considers the very concept of revelation strange.
 
Every one of God’s messengers was received with the same disbelieving question: “Has God sent a human being as His messenger?” (17: 94) This question stems from the fact that people do not appreciate the value of ‘humanity’ which they themselves represent. They find it hard to believe that a human being could be chosen as God’s messenger and that God sends down to him revelations, commanding him to make the way of guidance for others clear. They imagine that God would send an angel or some other creature belonging to a category superior to mankind. They do not realize how God has honoured man, and part of that honour is that man is well qualified to bear God’s message, and that God chooses certain human beings with whom He has this special relationship.
 
At the time of the Prophet Muĥammad (peace be upon him), this was the main point of contention among the unbelievers who refused to believe in his message. The same was true of the unbelievers of earlier generations and communities. In this modern age of ours, some people invent a similarly absurd doubt. They wonder: how does contact happen between a human being with his limited physical nature and God who is totally unlike everything else and whose nature is unlike the nature of everything He has created?
 
Such a question cannot be asked except by one who fully comprehends the nature of God Himself with all its aspects, and who also understands all the characteristics God has given to man. No one in his right mind, aware of the limitations of his reason, would make such a claim. Such a person knows that the characteristics of human nature are still being discovered today, and that scientific discovery has not come to an end. Beyond the reach of human perception and understanding there will always remain worlds unknown to man.
 
What this means is that human beings have latent potential known only to God. God certainly knows best to whom to assign His message. Knowing this ability is beyond all people and it may even be unknown to the person who is chosen for the task, until that choice is made. God, who has breathed of His soul into man knows every little detail of every nature. He can endow any human being with the ability to undertake this unique contact and bond in a way which can be appreciated only by those who experience it.
 
A number of contemporary commentators on the Qur’ān have endeavoured to prove the fact of revelation through scientific means so as to make it easier to understand. We however object to this approach. Science has its own scope and domain, and it has certain tools to suit its domain and to move within its scope. Science has not even claimed to have arrived at any certainty with regard to the spirit and human soul, because it is well beyond its domain. The spirit is not subject to the sort of material experiment which science can make. Therefore, those scientific disciplines that work within recognized scientific principles have avoided discussion of anything relating to the spirit. So-called ‘spiritual studies’ are merely attempts that have doubtful methods and very suspicious aims. The only way to arrive at any certainty in this area is to refer to the only sources of certainty which we have, namely, the Qur’ān and the Ĥadīth. We take any statement in these two sources at its face value, without adding anything to it or modifying it in any way and without drawing any conclusion on the basis of analogy. Addition, modification and analogy are all mental processes, but in this area the human mind is outside of its domain, and has no suitable tools to work with.
 
“Does it seem strange to people that We have inspired a man from their own midst: Warn all mankind, and give those who believe the glad tidings that they are on a sound footing with their Lord?” (Verse 2) This is in a nutshell the purpose of revelation: to warn people of the consequences of their disobedience and to deliver happy news to the believers as to the outcome of their obedience. This inevitably includes an outline of the duties that are to be fulfilled and the prohibitions to be avoided. The warning is addressed to all mankind, because it should be conveyed to all people, who must be made aware of the consequences of their actions. The happy news though is given only to the believers.
 
Indeed all human beings need to be warned so that they are aware of what may happen to them when they reject God’s message and refuse to follow His guidance. On the other hand, only the believers receive the happy news of reassurance and of being on firm ground. The connotations generated here by the Arabic text all point to a general atmosphere of warning. The believers are ‘on a sound footing’ which means that they are sure of their steps, unhesitating, unshakeable even during the most worrying of times. They are “on a sound footing with their Lord,” in a presence where believers find reassurance and safety while others worry as they contemplate their impending doom.