Ha. Mim. This book is bestowed from on high by God, the Almighty, the Wise. Surely, in the heavens and the earth there are signs for those who believe. And in your own creation, and in the animals God scatters on earth there are signs for people of sure faith. And in the alternation of night and day, and in the means of subsistence God sends down from the skies, reviving with it the earth after it had been lifeless, and in the shifting of the winds there are signs for those who use their reason. (Verses 1-5)

The surah mentions the revelation of this book, the Qur’an, by God, the Almighty, the Wise after having introduced the two separate Arabic letters Ha, Mim, to point to this books source. In speaking about the separate letters introduced at the beginning of a number of surahs, we have mentioned elsewhere that they highlight the fact that the Qur’an is composed of the letters forming the Arab’s own language, yet they cannot produce even a very small portion like it.

This, then, constitutes permanent evidence that the Qur’an is bestowed from on high by God, the Almighty who can do whatever He wishes, the Wise who creates everything according to a certain measure and to serve a particular purpose. This is an apt comment that fits the ambience of the surah and its discussion of different types of people.

Before speaking about the unbelievers and their attitude towards the Qur’an, the surah refers to signs pointing to the Creator that are available everywhere in the world around them. Alone, these signs should have been enough to direct them to believe in God. Now, the surah turns their minds to such signs so that they may open their hearts to them and realize that it is God who has bestowed this book from on high and that it is He who has created this great universe: “Surely, in the heavens and the earth there are signs for those who believe” (Verse 3) The signs scattered everywhere in the heavens and the earth are not limited to any area or situation. Wherever we look around us we find signs. Is there anything in this wonderful universe that is not a sign pointing to its great Maker?

Look at the skies and the great celestial bodies that are scattered like small particles in space; it is such an awesome expanse, yet so pleasant to the eye. Consider these celestial bodies as they move in their respective orbits with unfailing accuracy and harmony. We are never tired of contemplating this perfect harmony which is conspicuous everywhere around us. Then look at the earth: how big it is in comparison to the humans who dwell on it, yet it is no more than a tiny particle compared to the huge stars or to the expanse in which it floats. It would have been lost in that expanse, had it not been for the hand of God placing it in its appointed position within the overall universal system. Nothing is lost sight of. Consider also how God gave this earth the necessary conditions that allow the emergence of life on it. This has required that many fine elements have been brought together in absolute accuracy of measure and quality. Should any of these qualities be in the wrong measure or be inaccurate in their function, life on earth would not have been possible nor would it have lasted.1

The Qur’an, revealed by God, highlights these universal signs in a way that inspires believers who have certainty of faith and who use their reason. In this way, it touches hearts and minds and addresses people’s natures. The profound link between human nature and the universe means that it only requires some inspiring words, such as the verses of the Qur’an, for senses to be alerted and made responsive.

Anyone who does not believe as a result of contemplating these signs is totally unlikely to believe in some other way; and the one who is not fully alerted by the inspiring verses of the Qur’an will not be alerted by loud outcries from any other source: “Such are God's signs that We recount to you, setting forth the truth. In what discourse will they then believe, if they deny God and His revelations?" (Verse 6)

No words will be as effective as the Qur’an, God’s word. Nor will any creation be equal to God’s creation in the universe. Likewise, no truth will be as clear and confirmed as the truth of God: “In what discourse will they then believe, if they deny God and His revelations?' (Verse 6)

The only requital fit to be given to an unbeliever is severe punishment:

Woe betide every lying, sinful person who hears God's revelations being recited to him, and yet persists in his haughty disdain, as though he had not heard them. So, give him the news of painful suffering. When he learns something of Our revelations, he ridicules it. For such people there is humiliating suffering in store. Hell lurks behind them; and all that they may have gained shall be of no avail whatsoever to them, nor shall any of those which they took for their protectors beside God. Grievous suffering awaits them.

(Verses 7-10)

These verses describe, in part, the unbelievers’ reception of the Islamic message in Makkah, their stubborn refusal to listen to the clear word of truth and their insistence on falsehood. They take a hostile attitude to the truth, as if it has never even been presented to them. These verses also mention the unbelievers’ rudeness and impudence as they speak of God and His word. The Qur’an severely rebukes them for this, putting before them the grievous and humiliating suffering they are certain to endure.

“ Woe betide every lying, sinful person." (Verse 7) This verse threatens every habitual liar who frequently indulges in sin. The threat is issued by God Almighty who is able to bring about the total destruction of any community, and whose promises and warnings always come true.

This makes the warning all the more serious and frightening.

The mark of such a lying, sinful person is that he persistently holds on to what is false, looks with disdain on the truth, feels too proud to respond to God’s revelations and behaves with insolence towards God.

He thus: “ hears God's revelations being recited to him, and yet persists in his haughty disdain, as though he had not heard them." (Verse 8)

Although this hateful type of person could be found among the idolaters in Makkah, the same type is seen in every jahiliyyah society, immersed in ignorance, whether in the past, present or future. Many are those all over the world, including some who are described as Muslims, who behave with disdain when they hear Gods revelations being recited and who persist in their erring ways as though they have never heard such revelations. They do so because what God has revealed is contrary to their desire and will not approve the evil and false practices in which they indulge.

Once again the surah reminds them of the great favours and blessings God has given them in this world, so that their hearts may soften and reflect:

It is God who has subjected the sea for you, so that ships sail through it by His command, and that you may seek of His bounty, and that you give thanks. And He has subjected to you, as a gift from Himself all that is in the heavens and on earth. In this there are signs for people who think. (Verses 12-13)

Man, an insignificant creature in this great universe, receives a large share of God’s care, which allows him to make use of greater creatures in the universe, benefiting by them in a variety of ways when he understands a part of the secret, Divine law that controls all. Had man remained ignorant of this part of God’s law, he could not, weak as he is, have benefited by such great forces. He would not even be able to live with them, considering his small stature and strength compared with theirs.

The sea is one such huge force which God has subjected to man by revealing to him a portion of its secret make-up and qualities. Thus, man has been able to make ships sail through the huge oceans without fear of its strong waves: “so that ships sail through it by His command." (Verse 12) It is God who has given the sea and the material from which ships are made their qualities and made atmospheric pressure, the speed of winds, earths gravity and other universal features in the way they are. Thus, they combine to allow ships to sail through the sea. God further guided man to understand all this and make use of it for his own benefit, whether it be by fishing, trade, gaining knowledge, or sports and pleasure: “And that you may seek of His bounty.” It behoves man, then, to turn to God in gratitude for all these favours: “and that you give thanks” (Verse 12) The Qur’an directs man to attend to this duty and to understand the close relationship between him and the universe. Everything has been originated by God and everything will ultimately return to Him.

Having specified the sea, the surah makes a general reference to God’s favours. He has made all the forces, potentials and blessings in the universe that have a bearing on man’s task on earth subservient to him:

“And He has subjected to you, as a gift from Himself all that is in the heavens and on earth.” (Verse 13) Everything in the universe is created by God. He controls it and determines its operation. Man, a small creature in the universe, is given the ability to understand a part of the laws of nature that operate, by God’s will, in this universe. This enables him to make use of powers and forces that are immeasurably greater than his own. Without God’s grace, he would not have been able to do so. In all this, there are signs to reflect upon: “In this there are signs for people who think” (Verse 13)

Now the surah calls on believers to show magnanimity and forbearance to those who are weak because their hearts do not open to the great source of power. They are urged to show kindness to those who are blind to the great truths, and as a result, do not look forward to God’s great days when some aspects of His majesty are clearly shown:

Tell the believers that they should forgive those who do not look forward to the Days of God. It is for Him alone to requite people for whatever they may have earned. Whoever does what is right benefits himself; and whoever does evil causes himself harm. In the end to your Lord you will all return. (Verses 14-15)

This directive is issued to the believers, requiring them to be forbearing towards those who do not look forward to Gods days.

Theirs should be an attitude of forgiveness that combines generosity with power and dignity. The truth is that such people deserve pity and sympathy because they are deprived of the benefit of believing in God, which is a rich treasure of grace, strength, wealth, reassurance and kindness. It provides true protection in moments of stress and weakness.

They are also deprived of true knowledge that understands the nature of universal laws and what they can bring of power and riches for mans benefit. Those who enjoy the wealth of grace and benefits that come with faith are the ones who should be forbearing. They should forgive the slips and errors of the ones who are deprived of them.

On the other hand, the believers should leave the matter to God and He will requite all as they deserve. He will then credit them with their forbearing attitude and reward them for it as a deed of goodness.

Such forgiveness naturally applies to what does not spread corruption on earth and does not constitute a transgression of the bounds set by God: “A is for Him alone to requite people for whatever they may have earned” (Verse 14) This is followed by an assertion about every persons individual responsibility and about fair judgement for all. It further confirms that all will return to God: “ Whoever does what is right benefits himself; and whoever does evil causes himself harm. In the end to your Lord you will all return. ” (Verse 15) When this is made clear, a believer is able to be forbearing and to overlook personal offences, but this forbearance is not out of weakness. Instead, he is the one who is strong and magnanimous. He holds the torch of guidance to enable the ones deprived of light to see. He comes forward with the cure for those who are ill. He will be rewarded according to his deeds, unharmed by those who do evil. All matters are ultimately judged by God, to whom all shall return.

The surah then speaks of the leadership of humanity and how it has ultimately been assigned to believers in the Islamic message. It refers to the divisions that split the Children of Israel after God had given them scriptures, wisdom and prophethood. The mantle of leadership has now been given to the messenger advocating Gods final message.

This was clearly stated when the Prophet was still in Makkah, suffering with his followers from persecution by the unbelievers. Yet this tells us something about the nature of the Islamic message, right from its very beginning, and the mission it is expected to fulfil:

To the Children of Israel We gave revelations, wisdom and prophethood; and We provided them with wholesome things and favoured them above all other nations. We granted them clear indications in matters of faith. It was only after knowledge had been granted them that they began to differ maliciously among themselves. Your Lord will certainly judge between them on Resurrection Day regarding all that on which they differed. And now We have set you on a clear way of religion; so follow it, and do not follow the desires of those who do not know [the truth]. They will be of no help to you against God. The wrongdoers have only one another to protect them, whereas God is the Protector of all who are God-fearing. This [revelation] is a means of insight for mankind, and a source of guidance and grace for people of sure faith. (Verses 16-20)

Before the advent of Islam, the leadership of mankind was assigned to the Children of Israel. They were the community entrusted with the Divine faith God laid down for a certain period of time. Mankind needs a leadership enlightened with Divine guidance. When human leadership is based on earthly considerations alone, with no reference to Divine guidance, it is pulled in different directions whether by desire, ignorance or commonplace failings. God alone, the Creator of mankind, is the One who gives people a law that is free from the pressures of desire, ignorance or failing. He is the One who knows best what suits His creation.

“To the Children of Israel We gave revelations, wisdom and prophethood.” (Verse, 16) They were given the Torah, containing Gods law, and they had a state where they were required to implement this law. They were also given prophethood after Moses so as to ensure the continued and right implementation of this Divine law. Prophets were sent to them in succession over a relatively long period of history. “We provided them with wholesome things and favoured them above all other nations” (Verse 16) Their kingdom was in the holy land, which yielded rich harvests of all types, stretching from the Nile to the Euphrates.

“We granted them clear indications in matters of faith” (Verse 17)

What they were given of the Divine law was clear and decisive, free of ambiguity, confusion and contradiction. There was absolutely no reason for them to differ over this clear law. There was no obscurity over any question of their faith or its laws, and they were certainly aware of the right judgement on all matters of importance. Nevertheless, “it was only after knowledge had been granted them that they began to differ maliciously among themselves.” (Verse 17) Such disputes were motivated by mutual envy, malice and injustice, despite their knowing the truth.

The surah clearly distinguishes between those who commit evil and those who do good as a result of being believers. There is no way that they can be judged in the same way. They are different in God’s sight.

Furthermore, God has established His universal law on the basis of truth and justice:

Do those who indulge in sinful deeds think that We shall place them, both in their life and their death, on an equal footing with those who believe and do righteous deeds? Flawed is their judgement.

God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds.

None shall be wronged. (Verses 21-22)

The first of these verses may be understood to refer to those among the people of earlier revelations who deviated from their scriptures and indulged in sin, but who nonetheless continued to think of themselves as believers. They might have thought themselves to be on the same level as Muslims who do good deeds. They might also have considered that the two groups are equal in Gods sight, both in this life and in the life after death when people are given their reward or punishment. These verses may also be taken as a general discourse defining how people are judged on Gods scales. It shows that believers who do good deeds are definitely in a higher position. It says that putting the evildoers and the righteous on the same level, either in this life or in the next, conflicts with the basic and permanent rule upon which the universe is founded, namely, the truth. Thus the truth is fundamental to both the universe and the Divine law. Consequently, both the universe and human life are set to progress by means of this truth. This manifests itself in the distinction between evildoers and those who do good in all respects, and in the individual judging of people on the basis of what each has earned through life. Justice is, thus, administered to all: “None shall be wronged.” (Verse 22) This is the constant truth, the foundational stone of the entire universe.

The surah then refers to desire, which is by nature changing and fleeting. Yet some people make of desire a deity and thus they are unable to recognize true guidance:

Consider the one who takes his own desires as his deity, and whom God has [therefore] let go astray despite his knowledge [of the truth], sealing his ears and heart and placing a cover on his eyes: who can guide such a person after God [has abandoned him]? Will you not, then, take heed? (Verse 23)

The inimitable Qur’anic style draws here an extraordinary image of the human soul when it abandons the basic and permanent rule of truth in order to follow fleeting desires, making of them a deity from which concepts, rules, feelings and actions are derived. In this way does man submit to desire and obey its dictates. This extraordinary situation is painted in a tone that invites strong censure.

“Consider the one who takes his own desires as his deity? Such an example should be carefully considered. A person of this ilk deserves to be abandoned by God so that he goes even further astray: no light of guidance will be given to him by Divine mercy. After all, he has left no room in his heart for such guidance when he worships his own desires: MW whom God has [therefore] let go astray despite his knowledge [of the truth]? The Arabic phrase, ‘aid ‘ilm, may be translated as, ‘in full knowledge’, in which case it refers to God’s knowledge that such a person deserves to be left astray. Alternatively, it can be translated as we have rendered here as ‘despite his knowledge". In other words, his knowledge of the truth does not deter him from pursuing his desires.