Ha. Mim. By the book that makes things clear! We have bestowed it from on high on a blessed night; for, indeed, We have always sent warnings. On that night every matter of wisdom is made clear by Our command; for, indeed, We have always sent messages [of guidance] as a mercy from your Lord. He alone is the One who hears all and knows all; the Lord of the heavens and the earth and all that is between them, if only you were firm believers. There is no deity other than Him; He gives life and deals death. He is your Lord and the Lord of your earliest ancestors. (Verses 1-8)

The surah begins with the two separate letters, Ha Mim, making an oath by them and by the book composed of letters like them, making things clear. We have spoken elsewhere about these separate letters occurring at the beginning of a number of surahs in the Qur’an. The point to add here is that making them the subject of an oath is just like taking an oath on the book. Every single letter, representing a sound, is a true miracle, or one of God’s signs manifested in man’s make-up, giving him the ability to speak. They also identify the order in which alphabetical sounds occur along the vocal tract, the symbol representing the letter and its sound, as also man’s ability to gather information through them. All these are significant facts that grow in our minds when we seriously reflect on them.

What the oath asserts is the revelation of the book on a blessed night: “ We have bestowed it from on high on a blessed night; for, indeed, We have always sent warnings. On that night every matter of wisdom is made clear by Our command; for, indeed, We have always sent messages [of guidance] as a mercy from your Lord. He alone is the One who hears all and knows all.” (Verses 3-6) The reference to the night on which the Qur’an was bestowed from on high most probably means - although God knows best - the night when its revelation first started.

It was a night during the month of Ramadan, which is described in the following words: “It was in the month of Ramadan that the Qur'an was revealed.” (2: 185) The Qur’an was not revealed in full on that night, nor was all the Qur’an revealed during Ramadan. It had only started to make contact with the earth, and that night was the first time such contact was made.

Blessed indeed is the night which brought such great goodness to mankind, allowing the Divine system to be implemented in human life, and providing people with a chance to be in touch with the major laws that govern the universe. These are given in easy translation in the Qur’an, enabling human nature to respond to them and implement them with ease and comfort. It then enables a human community to be established, one based on the rules and responses of the nature God placed in man, living in harmony with the universe around it. It establishes a system that is naturally clean and honourable, free of unnecessary restrictions, under which man lives on earth but by which he maintains his contact with heaven.

Those who were the first to receive the Qur’an lived during a remarkable period of history when they were in direct contact with God. He told them what they felt in different situations, making them feel, time after time, that He was looking after them. For their part, they took all this into account, in every move and action they performed, and every thought they entertained. They appealed to Him at every turn, trusting that He would always respond to them.

At this point, the surah refers to the unbelievers’ own situation, which was the opposite of the seriousness with which they should have dealt with God’s revelations:

Yet they remain in doubt, playing about. Wait, then, for the Day when the skies shall bring forth a kind of smoke which will make things clear. It will envelope the people. Grievous is this suffering! [They will cry]: 'Our Lord! Relieve us from this suffering; for, indeed, we are believers.’ How will this remembrance benefit them? A messenger who clearly explained things had previously come to them; but they turned their backs on him and said: 'He is taught by others, a madman!" We shall remove this suffering for a while; but you are bound to revert [to your old ways]. On that Day We shall deliver a mighty onslaught; We will indeed exact retribution. (Verses 9-16)

The surah tells the Prophet that they are playing about when the situation requires seriousness, and that they continue to be in doubt about God’s confirmed revelations. He is, therefore, instructed to leave them until they face a day of great hardship: “Wait then, for the Day when the skies shall bring forth a kind of smoke which will make things clear. It will envelope the people. Grievous is this suffering” (Verses 10-11)

Scholars during the early period of Islam differed in their views about what the smoke mentioned in this verse means. Some of them maintained that it will occur on the Day of Judgement, which makes the warning implied here similar to other warnings in the Qur’an about that day.

They said that this will surely take place and that the Prophet awaited it.

Others said that it actually did take place just as the Qur’an states. It was then lifted after the Prophet prayed God to so remove it.1

We, though, are more in agreement with the view expressed by Ibn ‘Abbas and explained by Ibn Kathir making it clear that the smoke will appear on the Day of Judgement. Similar warnings also occur elsewhere in the Qur’an. What it means here is that these people doubt and play. Leave them, then, in anticipation of that terrible day when the skies shall bring smoke that makes things clear. As it envelops people, their suffering will be particularly painful. Their appeals for help is described thus: “[They will cry]: 'Our Lord! Relieve us from this suffering; for, indeed, we are believers.” (Verse 12) They are told that a positive response to their appeal is impossible. It is now too late: “How will this remembrance benefit them? A messenger who clearly explained things had previously come to them; but they turned their backs on him and said: 'He is taught by others, a madman!”' (Verses 13-14) They claimed that a non-Arab person or people taught the Prophet the Qur’an, and they further alleged that Muhammad (peace be upon him)

was a madman.

Having given them this image of a time when they appeal in vain, they are told that they still have a chance, which they should not lose.

While they are still in this life, their punishment is delayed. If they believe now, as they will later promise they would if returned, they will have acted whilst they have the time to prove their sincerity.

A very brief account of the history of Moses and Pharaoh is then added. It concludes with a mighty strike in this present life, corresponding to the mighty onslaught that will strike them on the day when the skies will bring forth their smoke:

We did, before their time, try Pharaoh's people: there came to them a noble messenger, who said to them: 'Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me.' He then called out to his Lord, saying: 'These people are lost in sin. 'And [God said]: 'Set forth with My servants by night, for you will surely be pursued; and leave the sea calm behind you; for their host are destined to be drowned.9 How many gardens did they leave behind, and how many fountains, and fields of grain, and noble dwellings, and good things in which they used to delight! Thus it was. And We made other people inherit it all. Neither heaven nor earth shed tears over them, nor were they allowed a respite. We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. (Verses 17-33)

This round starts with a strong note alerting people to the fact that when God sends a messenger to a certain community, this may represent a special test for them. Likewise, allowing those who oppose the messenger and reject his message a period of time during which they may persist in their arrogance, persecuting the messenger and those who believe in him, may also be a special sort of test. When a community exhausts the patience of God’s messenger, leaving him despairing of their ever being positive towards the Divine message, their action may incur a stern punishment: “ We did, before their time, try Pharaoh's people." (Verse 17) We tested them with prosperity and power in the land, as well as all means of affluence and power. “ There came to them a noble messenger." (Verse 17) This was a part of their test, showing how they responded to God’s messenger who asked nothing for himself in return. He only called on them to believe in God and demonstrate their readiness to give everything to God, leaving nothing for themselves when it comes to sacrifice for His sake. Thus, the messenger said to them: “Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me. ” (Verses 18-21)

These are clear words, in short sentences, outlining what Moses asks of his people. He is advising them to make a complete response and submit totally to God. It does not behove God’s servants to exalt themselves against Him. As Moses gives them God’s message, together with clear and irrefutable proof that he is God’s messenger, he seeks God’s help and protection should they attack him. If they persist in their erring ways, unwilling to believe in God, he asks them to leave him alone, move away from him. This is extremely fair behaviour.

Once more the surah takes up the unbelievers’ doubts and denial of resurrection and accountability. Here, too, resurrection is linked to the fact that the structure of the universe is raised on a foundation of truth and seriousness that requires accountability and requital after resurrection:

Now these people assert: ‘We shall die but one death, and we shall not be raised to life again. Bring back our forefathers, if what you claim be true. ’ Are they better than the people of Tubba( and those before them, whom We destroyed because they were lost in sin? We have not created the heavens and the earth and all that is between them in mere idle play. We created them all for nothing other than a true purpose, but most of them do not understand. The Day of Decision is the time appointed for all of them. It is a day when no friend shall be of the least avail to his friend, and when none shall receive support except those upon whom God will have bestowed His grace and mercy. He alone is the Almighty, the Ever- Merciful. (Verses 34-42)

The Arab idolaters used to say that people die once only and that is the end; no resurrection and no further life. They called this the first death, meaning that it precedes what they were promised of a second life after resurrection. To them, the proof of this assertion was contained in the fact that none of their forefathers who died had ever returned; none had been resurrected. They demanded that their forefathers should be brought back to life before their eyes if resurrection were indeed true. They thus betrayed their ignorance of the purpose of resurrection.

They did not understand that it is a further stage of human life, with a definite purpose and a clear goal, which is the administration of requital for what was done in the first stage. Thus, Gods obedient servants reach their noble destination, which they have earned through acting well in their first lives, while hardened sinners arrive at the miserable and filthy end they deserve. This means that resurrection will come about after the entire first stage of life has ended, i.e. mans time on earth has concluded. It precludes that resurrection should be the result of a human wish expressed by an individual or a community, so that they can believe in it. Indeed, faith is not complete unless one believes in resurrection, which Gods messengers have confirmed, and which is apparent to anyone who reflects on the nature of life and Gods wisdom in creating it in this way. Such reflection is sufficient on its own to believe in the Day of Judgement.

Before the surah invites them to reflect on the design of the universe, it shakes their hearts strongly, reminding them of the fate suffered by the people of Tubba*,2 in South Arabia. This story must have been well known to the Arabs, as the surah makes only a brief reference to it, warning them against a similarly terrible fate: “Are they better than the people of Tubba(and those before them, whom We destroyed because they were lost in sin?' (Verse 37) As this reminder makes them shudder, they are called upon to reflect on the perfect design of the heavens and earth, and how the universe is finely balanced and well planned, indicating that it is deliberately made in this way for a particular purpose: “ We have not created the heavens and the earth and all that is between them in mere idle play. We created them all for nothing other than a true purpose, but most of them do not understand. The Day of Decision is the time appointed for all of them. It is a day when no friend shall be of the least avail to his friend, and when none shall receive support except those upon whom God will have bestowed His grace and mercy. He alone is the Almighty, the Ever-Merciful.” 38-42)

The final scene in the surah depicts the two different ends of the believers and the unbelievers. Again, the scene and its images are violent, in keeping with the surah's general ambiance:

The fruit of the Zaqqum tree will be the food of the sinful; like molten lead will it boil in the belly, like the boiling of scalding water.

'Take him, and drag him into the midst of the blazing fire; then pour over his head the suffering of scalding water! Taste this, you power full and honourable man! This is the very thing you surely doubted.

The God fearing will certainly be in a safe position, amid gardens and fountains, wearing garments of silk and brocade, facing one another. Thus shall it be. And We shall pair them with pure companions with most beautiful eyes. There they can call for every kind of fruit, enjoying peace and security. They shall not taste death there, having had their one death. He will have preserved them from suffering through the blazing fire, an act of your Lord's favour.

That is the supreme triumph. (Verses 43-57)

The scene begins with an image of the Zaqqum tree, which is stated to provide the food of sinners. It is a powerful image that strikes fear and panic in the audience’s hearts. The closest thing we know to this food is the lees, the sediment that remains when oil has been long boiled. This lees continues to boil in their bellies like molten lead.

The sinful person who behaved towards his Lord and His trusted messenger with arrogance will be standing there. An order is issued to the guards of hell to take him away in a brutal manner that suits his ‘honourable’ position: “ Take him, and drag him into the midst of the blazing fire; then pour over his head the suffering of scalding water” (Verses 47-48) Drag him away so as to make him feel his humiliation, for there is no honour for such sinners! When he gets there, pour scalding water over his head so as to burn his skin. Then, added to all this punishment is a strong rebuke: “ Taste this, you powerful and honourable man? (Verse 49) This is indeed the fate best suited to the one who boasted of his power and honour. Now he has none of this, because his boasting was an affront to God and His messengers. “ This is the very thing you surely doubted.” (Verse 50) When you were warned against this fate, you received the warning with mockery, doubting that it would ever happen.

Our eyes stretch to the other side to see the God-fearing who took the warning seriously and feared what may happen on this day of decision. We see them 'in a safe position , where there is nothing to fear and no harsh treatment. They revel in their splendour 'amid gardens and fountains'. Their garments are made of silk and brocade. They take their positions facing one another talking about whatever is of concern to them. In addition, they are given pure companions with beautiful eyes to make their bliss perfect. There, in heaven, they are the ‘owners’ of the place. They can ask for whatever they want and it will be given: “ There they can call for every kind of fruit, enjoying peace and security” (Verse 55) They expect no end to this happiness, as death does not occur here. They have already died once and they will not be made to taste death again. This contrasts with what the unbelievers used to say in this present world: “We shall die but one death, and we shall not be raised to life again." (Verse 35) In the unbelievers’ case, the one death is followed by suffering in hell. The believers, who are in heaven, “shall not taste death there, having had their one death. He will have preserved them from suffering through the blazing fire." (Verse 56) This is yet another aspect of Gods favour which He bestows on believers. No one is saved from suffering on the Day of Judgement unless the Lord grants this favour. It is all through “an act of your Lord's favour. That is the supreme triumph" (Verse 57)