This sūrah is a Makkan revelation. Some reports suggest that the first 11 verses were revealed in Madinah, citing the fact that they mention jihād and hypocrites.

However, we hold the view that it was all revealed in Makkah. It is suggested that the eighth verse was revealed in connection with the adoption of Islam by Sa`d ibn Abī Waqqāş, as we will explain. There is no doubt that he adopted Islam in Makkah.

Yet this verse is one of the 11 said to have been revealed in Madinah. As for mentioning jihād, this simply refers to striving against oppression. This is the type of jihād needed to ensure that we remain steadfast and do not allow oppression to force us to renounce our faith. This is clear in the context it occurs. As for hypocrisy, the sūrah simply describes a particular type of person.

The sūrah follows a single line from start to finish. It begins with three separate letters and follows these by speaking of belief and religious oppression. It also refers to the duties required by faith, which tests peoples’ true metal. To believe is not a simple word that one says. Rather it means steadfastness in the face of adversity, and the fulfilment of one’s duties.

Faith is, then, the sūrah’s central theme. Shortly after its opening verses, it relates aspects about Noah, Abraham, Lot, Shu`ayb, the `Ād, the Thamūd, Qārūn, Pharaoh and Hāmān, in quick succession, describing some of the impediments and tests that confronted the call to faith over many centuries. The sūrah then comments on these stories and the forces that appear through them to be lined up against truth, faith and divine guidance. It shows that all such forces are of little consequence. Indeed, God destroyed them all at the appropriate time: “We took each one of them to task for their sins: upon some of them We let loose a deadly storm wind; and some were overtaken by a blast; and some We caused to be swallowed by the earth; and some We caused to drown.” (Verse 40) The sūrah draws a comparison that shows the weakness and insignificance of such forces: “Those who take anyone other than God for their protectors may be compared to the spider which makes for itself a home. Indeed the spider’s home is the frailest of all homes, if they but knew it.” (Verse 41)

The sūrah then establishes a clear link between the truth contained in all the divine messages and that which is clearly seen in the creation of the heavens and the earth.

It then asserts the unity between all these messages and that of Muhammad (peace be upon him). They were all given by God, and they all call on people in the same way, urging them to believe in God alone. The sūrah goes on to speak about the last revelations bestowed from on high and how the unbelievers received it, demanding miracles. They are not satisfied with this book, the Qur’ān, and all it contains of mercy and reminders to believers. Indeed, they hasten the coming of God’s punishment, paying little credence to the fact that hell will encompass them. Their logic in all this is contradictory: “If you were to ask them: ‘Who is it that has created the heavens and the earth, and made the sun and the moon subservient [to His laws]?’ they will be sure to answer: ‘God.’“ (Verse 61); “If you were to ask them: ‘Who is it that sends water from the skies, thus giving life to the earth after it had been lifeless?’ they will be sure to answer: ‘God.’“ (Verse 63), and “When they embark on a ship, they call to God, sincere in their faith in Him alone.” (Verse 65) Despite all this, however, they continue to associate partners with God and to persecute the believers.

Within this context, the sūrah calls on believers to emigrate to some other place where they will enjoy security. They must not fear death, because: “Every soul shall taste death.” (Verse 57) Nor should they fear that sustenance will not be available to them: “How many a living creature is there that does not bear its sustenance! It is God who provides for them and for you.” (Verse 60)

The sūrah concludes with praising those who strive for God’s cause, reassuring them of support and continued guidance: “But as for those who strive hard in Our cause, We shall most certainly guide them to paths that lead unto Us. God is indeed with those who do good.” (Verse 69) Thus the end and the beginning are joined, both emphasizing the same point. The sūrah’s consistency demonstrates how all its sections serve the same idea. All is focused around one central theme, faith.

The sūrah can be divided into three parts, all of which stress one theme. The first speaks of the basic nature of faith, the test that people have to pass, the different destiny of believers, unbelievers and hypocrites, and the fact of individual responsibility, which means that no one is answerable for anyone else’s deeds or any part thereof: “Most certainly will they be called to account on the Day of Resurrection for all their false assertions.” (Verse 13) The second part includes the stories we have already mentioned, and the obstacles placed in front of divine messages and their advocates.

It portrays them as insignificant when compared with God’s might. It speaks about the truth inherent in the messages delivered by all prophets. It is the same truth that is inherent in the creation of the heavens and the earth. It all comes from God. The final part begins with a clear order not to enter into any debate with followers of earlier religions, except in accordance with what is best. It speaks of the unity of the divine faith throughout all generations, and the unity between earlier messages and Islam which is denied by unbelievers. It concludes with encouragement to those who strive for God’s cause, reassuring them of God’s support: “God is indeed with those who do good.” (Verse 69)

From start to finish the sūrah strikes several strong notes on the meaning of faith and its nature, shaking people’s hearts. In a most serious manner, it puts them face to face with the duties imposed by faith. The choice is either to fulfil these or to abandon them. The alternative is to be a hypocrite, which fact God will certainly unmask. The only way to describe these notes is to refer to the texts in which they occur. We will now discuss them fully at their relevant places in the sūrah.