The present surah, revealed in Makkah, addresses the question of faith: belief in Gods 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, Gods 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 Hud, 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: If I 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: 7 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 recognizes God’s blessings, is dutiful towards his parents, eager to give thanks, and seeking forgiveness for slips and mistakes: “Zr 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.9 ‘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.9 When the morning came, there was nothing to see of them except their ruined dwellings. Thus do we requite guilty people.” (Verses 24— 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 God9s 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 30) 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 life? 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)