The sūrah opens with a basic issue of faith, namely the revelation of God’s book, the Qur’ān, and the truth it contains. This formulates the foundation over which all the other issues of faith are built, including those of the oneness of God, belief in the hereafter, and the need to do good in this life. All these branch out from the central point of believing that the One who gives all orders is God, and that the Qur’ān is His revelation to the Prophet Muĥammad (peace be upon him).

“Alif. Lām. Mīm. Rā. These are verses of the Book.” (Verse 1) This is one way of reading the first statement, but it may also be interpreted as, ‘These are signs that prove the truth of this Book.’ They are clear evidence that it is a revelation from God.

The very fact that it is composed of the same material as these separate letters, alif lām, mīm, rā, is sufficient proof that it comes from God, and is not the work of any creature, human or non-human.

“That which is revealed to you by your Lord is the Truth.” (Verse 1) That is the real and pure truth which is never coloured with any falsehood. It admits no doubt. These letters are signs that it is revealed by God, and what comes from God must be undoubtedly true. “Yet most people will not believe.” (Verse 1) They neither believe that it is divine revelation, nor do they accept the major issues that result from believing in revelation, such as belief in God’s oneness, submission to Him alone, resurrection on the Day of Judgement, and the need to do good in this life.

The sūrah’s opening sums up its theme, and points out all the issues that it discusses. It moves on to show some aspects of God’s unlimited power and some of the spectacular aspects in the universe which indicate God’s wisdom and elaborate planning. They clearly indicate that such wisdom requires that there should be revelation to put the issues clearly to human beings, and resurrection so that people are made to account for their deeds. God’s infinite power means that He can resurrect people so that they return to Him, the Creator who has originated them and originated the universe before them.

The superb, divine paintbrush begins to draw some of the great universal images, touching on the heavens and on the earth, and a few aspects of the world we live in and life itself. It then wonders at those who deny resurrection, having looked at these great signs. Such people even hasten the infliction of God’s punishment on themselves, demanding, at the same time, that other signs are given to them: “It is God who raised the heavens without any support that you could see, and established Himself on the Throne. And He it is who has made the sun and the moon subservient [to His laws], each pursuing its course for a set term. He ordains all things. He makes plain His revelations so that you may firmly believe that you will certainly be meeting your Lord.” (Verse 2)

The heavens, or the skies, whatever they indicate to people in different ages, are there to be seen by all. They provide an infinite expanse which strikes us with awe should we contemplate them for even a short while. They are elevated, ‘raised without support’, exposed so that we can see them. This is the first spectacle of the universe to raise human consciousness. For man immediately realizes that no one can raise the heavens without support, or even with support, except God. The most that people themselves can raise, with or without support, are simply the buildings that we erect for our purposes. We then speak of the skill, mastery, artistic touches and the perfection that go into raising such buildings, heedless of the heavens above us, raised without support, and the great power and perfection that lies behind their creation. It is impossible for human beings even to imagine such power and perfection.

The sūrah then moves from this awesome scene to the world that lies beyond the reach of human perception: “And established Himself on the Throne.” (Verse 2) If the heavens are high and great, then the Throne is higher and infinitely greater. This is indeed the ultimate height, drawn in the usual manner of the Qur’ān to demonstrate relative dimensions to enable human beings to understand. This is another stroke from the same remarkable paintbrush. It adds a dimension of absolute height next to the heights we see.§ The sūrah then moves to the concept of making the sun and the moon subservient.

The great height that people see, with all its exhilarating beauty and breathtaking greatness, is all subservient to the will of God, the Great, the Almighty.

We would like to pause a little here to reflect on the parallels drawn in this scene.

It is part of His planning that “He makes plain His revelations.” (Verse 2) The term used in the Qur’ān for ‘revelations’, āyāt, also means ‘signs’. Thus He bestows His revelations and places His signs in their perfect order, showing each at the right time and for a definite purpose, “so that you may firmly believe that you will certainly be meeting your Lord “ (Verse 2) When you see these signs clearly pointing to the truth of creation, indicating also what lies beyond them of great signs in the universe, all created by God, and described plainly and clearly in the Qur’ān, in a way which speaks volumes of God’s ability and elaborate planning, you will begin to think that your return to the Creator after this first life is inevitable. It is then that the deeds of human beings will be assessed and their reward determined. That is part of the planning that is absolutely perfect and wise.

This inimitable imagery then moves from the heavens to the earth to depict its wider view: “It is He who has spread out the earth and placed upon it firm mountains and rivers, and created on it two sexes of every type of fruit, and caused the night to cover the day.

In all these there are signs for people who think.” (Verse 3)

The main lines here are the spreading out of the earth so that its expanse comes into view. Whatever its total shape, it is spread out to give the appearance of broadness. This is the first aspect. Then the line of firm mountains is drawn, followed by that of flowing rivers to complete the broad lines of the main view. These are made both parallel and contrasting, for they are complemented with a total picture of what the earth contains and what life in it holds. The first refers to the plants that come out of the earth: ‘It is He who... has created on it two sexes of every type of fruit,’ while the other is represented in the phenomena of night and day: ‘and caused the night to cover the day.’ (Verse 3)

The first of these scenes includes a fact that has only recently been fathomed by scientific research. That is that all living creatures, and plants among them, have a male and female. It used to be thought that plants have no male sex, but it was recently discovered that one- sex plants carry the male and female organs within the same flower, or the same stem. This fact increases the effect of the scene as it urges us to contemplate the secrets of the universe after considering only its apparent aspects.

The other scene speaks of the succession of night and day, with one overwhelming the other in a never-failing system. This invites us to think more carefully about the laws of nature. The arrival of the night after the departure of the day, and the break of dawn when the night begins to move away are phenomena that we are familiar with. Familiarity may make them less striking, but only a little contemplation is needed for them to appear before us as infinitely marvellous. We only need to feel them as if it were all happening for the first time. Moreover, the very elaborate system that helps all celestial bodies move in their respective orbits, without fail, invites us to think of the power that governs all this and ensures that it continues to function with perfect accuracy. “In all these there are signs for people who think.” (Verse 3)

These people wonder that God will bring them back to life after their death, yet it is their being amazed that is indeed amazing. They even ask that their punishment be hastened instead of asking that they be given God’s guidance and praying for His grace: “They ask you to hasten evil rather than good.” (Verse 6)

Just as they do not look at the universe around them and do not contemplate its multitude of signs, they do not look at the fate of those communities before them.

Those communities adopted the same attitude, precipitating God’s punishment, and it came fast upon them, making of them a lesson to any future community: “They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time.” (Verse 6) They are unaware even of the fate of their own past generations which carry an effective lesson for those who wish to learn. “Your Lord always extends forgiveness to people despite their wrongdoing.” (Verse 6) He bestows His mercy on them even if they commit injustice and wrongdoing, allowing them time to reconsider their position. He allows them a chance to repent so that He will forgive them. But those who persist with their evil and wrongdoing, and remain unwilling to enter the gate of forgiveness, will find that God’s punishment is severe indeed. “Your Lord is certainly severe in retribution.” (Verse 6)

At this instance, the sūrah puts God’s forgiveness ahead of His punishment to contrast it with those who pray for punishment rather than God’s guidance. This demonstrates the great gulf between the goodness that God wants for them and the evil they seek for themselves.

It speaks volumes of how misguided, blind and abject they are. They certainly deserve the fire.

The sūrah then moves on to wonder at these people who are unable to see all the signs in the universe, each of which is a miracle on its own. They ask the Prophet for a miraculous sign. But what will they do with such a sign when the universe around them is full of signs pointing to the Creator. “Yet the unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ But you are only a warner. Every community have [their] guide.” (Verse 7) They demand a miracle when miracles are neither of the Prophet’s own making nor part of his business. It is God who decides, in His wisdom, whether it is necessary. ‘But you are only a warner,’ who invites people to consider and reflect, warning them of the consequence of stubborn refusal to see the facts. This is the same task given to every messenger sent before him. God has sent these messengers to their peoples so that they might guide them to the right path: “Every community have [their] guide.” (Verse 7) As for miraculous signs, these are God’s own affair.

Now the sūrah enters a totally different realm, that of human souls and feelings and other creatures.

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

We are overwhelmed with the effect of these fine touches in the scene drawn before our eyes and the music that is characteristic of the mode of expression. We are infinitely surprised as we imagine how penetrating God’s knowledge is, and to what depth it goes. How He is fully aware of every pregnancy in every womb, the secrets in people’s hearts, the stealthy who move under the cover of darkness, those who walk in open daylight, and whatever any creature says in public or private. All of these are known to Him as if each one is followed by a ray of His knowledge, and by protectors who count their thoughts and intentions. The whole scene fills us with awe. So much so that we seek refuge with God, appealing for His protection. A believer knows that God’s knowledge encompasses everything, but that total concept does not afford the same breadth of feeling as the details given here in such a beautiful image.

No abstract concept or unqualified true statement comes near to the Qur’ānic description of God’s absolute knowledge: “God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure.” (Verse 8) Our imagination starts to follow every female in this whole universe: every female in rural and urban areas, amongst nomadic tribes and city dwellers, in houses, caves, shanty towns and forests. We then consider that God follows every pregnancy carried in every womb, and knows every drop of blood that moves in or out of all these wombs.

No abstraction or generalization compares to the statement that follows: “It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command.” (Verses 10-11) Here our imagination follows every whisperer and open speaker, as well as everyone who moves about under the cover of darkness or who walks in open daylight anywhere in this great universe. We imagine God’s knowledge following every individual from the front and from behind, recording every little detail at any time of the night or day.

The sūrah now takes us on another round to a different but related stage. Here we see natural scenes and human feelings mixed in a perfect harmony of picture and effect. The whole image casts an atmosphere of awe, apprehension, expectation and appeal. We are on our guard as we watch, and the verses here produce a profound effect on us: “It is He who displays before you the lightning, giving rise to both fear and hope, and originates the heavy clouds. And the thunder extols His limitless glory and praises Him, and so do the angels, in awe of Him. He hurls the thunderbolts to smite with them whom He wills. Yet they stubbornly argue about God. His might is both stern and wise. To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping] that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error. To God prostrate themselves, willingly or unwillingly, all those who are in the heavens and on earth, as do their very shadows, morning and evening. Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: ‘Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’“ (Verses 12-16)

Lightning, thunder and clouds are well-known phenomena, and so are thunderbolts which occasionally accompany them. They have their clear effect on people, whether they know much about their nature or not. The sūrah includes here the scenes of all these phenomena, adding to them others that speak of the angels, shadows, glorification of God, prostration to Him, fear and hope, as well as a true prayer and one that remains unanswered. It also adds another picture of a thirsty person who seeks water, stretches his hands to it, and opens his mouth to receive even a drop. These images are gathered here neither haphazardly nor by coincidence.

Each one imparts its effect on the whole scene, adding an air of awe and expectation, fear and hope, a prayer full of expectation and anxiety. These feelings are all brought in to depict God’s power, for He alone has power over all forces, and causes benefit and harm to all. They serve to emphasize the fact that He has no partner and to warn against associating any such partners with Him.

“It is He who displays before you the lightning, giving rise to both fear and hope.” (Verse 12) This phenomenon which you see with your eyes is initiated by the nature that He has given the universe. It is He who has moulded this nature and given it its characteristics. One aspect of it is lightning which you see in accordance with the natural laws He has set in place. You are filled with fear as a result, because, by nature, it shakes people and has a strong effect on them. The real worry is that it becomes a thunderbolt. It may herald devastating floods. At the same time people hope that it brings benefit, as it may be followed by rain that quickens barren land, and it may cause dry rivers and streams to flow again.

What is most amazing is that in the midst of this terrifying atmosphere of lightning, thunder and thunderbolts, and in the midst of glorification of God by thunder and by the angels, and the uproar of furious tempests, some human noises are raised to argue about the One who controls all these forces, giving them their natural characteristics which can easily drown all argument: “Yet they stubbornly argue about God. His might is both stern and wise.” (Verse 13) Their ineffective voices are thus lost in this great and awesome scene whereby prayer and supplication resound like thunder and thunderbolts. Furthermore, these phenomena confirm the presence of God, about whose existence they argue. They also confirm His oneness, and that to Him alone all praises and glorification should be addressed by even the greatest creature in the universe, and the angels who stand in awe of Him. What effect then could the faint voices of such human beings have in their argument about God, the Almighty, the Wise?

As they argue about God, they attribute partners to Him and appeal to those alleged partners, when the prayer of truth belongs only to Him. Every other prayer is of no use, bringing only hardship to those who utter it: “To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping] that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error.” (Verse 14)

The scene here is very much alive, vivid, expressing an eager appeal. It shows that only one prayer is a true prayer, and it is answered. It is the prayer which is addressed to God, expressing trust in Him and dependence on Him, seeking His help, mercy and guidance. All other prayers are false and futile. Do you not see what happens to those who address their prayers to false deities whom they claim to be God’s partners? Here is one of them, very thirsty, seeking water and stretching his hands towards it, with an open mouth which sends an earnest prayer, asking for the water to reach his mouth, but it never does in spite of his efforts. The same applies to the prayer of those who disbelieve in God’s oneness, and pray to alleged partners:

“The prayer of those without faith is nothing but wandering in grievous error.” (Verse 14)

But in what situation is this thirsty, earnestly appealing person deprived of even a drop of water? It is in an atmosphere charged with lightning, thunder and clouds heavy with rain. No wonder! These, like all other natural phenomena, operate according to God’s orders.

At a time when such people associate partners with God, appealing to them for help, we see that everything in the universe submits to God’s will, operating in accordance with the laws He has set. Whoever of them believes in God willingly submits to Him in total obedience, and whoever disbelieves submits by force. No one is able to challenge God’s will, or to live outside the domain of the laws He has set in operation: “To God prostrate themselves, willingly or unwillingly, all those who are in the heavens and on earth, as do their very shadows, morning and evening.” (Verse 15)

At this point the sūrah reverts to sarcastic questioning. In the general atmosphere the sūrah generates, showing the whole universe and all creatures in it submitting to God’s will, voluntarily or by force, the only fitting response to anyone who persists in disbelief is that of ridicule and derision.

Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’ (Verse 16)

An instruction is given to the Prophet to put this question to them: “Who is the Lord of the heavens and the earth?” (Verse 16) But the question does not invite an answer, because the sūrah has already answered it. It is asked here simply so that they may listen to the answer as it is being said, just as they have already seen it with their eyes. “Say: [It is] God.” (Verse 16) Then the Prophet is further instructed to put another question to them: “Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?” Now the question is put to them by way of a denunciation of their actions, because they have already chosen different protectors.

Yet they are still to be questioned in spite of the fact that the whole matter is as clear as the difference between truth and falsehood, or the blind and the seeing, or light and darkness. This reference to the blind and the seeing is a reference to themselves and to believers, because it is only their blindness that prevents them from seeing the clear truth felt by all creatures in the heavens and the earth.

Similarly, the reference to light and darkness is a reference to their situation and that of believers. What prevents them from seeing the manifest truth is the darkness that totally covers them. “Say: ‘Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’“ (Verse 16)

Is it possible that these partners whom they associate with God have created something similar to God’s creation, and as a result they cannot distinguish between God’s creation and that of the alleged partners? If this were the case, they would have some justification in acknowledging such partners who have the power to create. After all, creation is an attribute which earns the creator the right to be worshipped. Without such ability to create, there is no justification for worshipping any alleged partner of God. In fact, they deserve all this bitter ridicule. They see that all things have been created by God, and they realize that their alleged partners have created nothing, and cannot create anything, because they themselves are creatures.

The sūrah moves on to give an example of truth and falsehood, the prayer that is fulfilled and the one that goes with the wind, of quiet goodness and boasting evil.

The example provided depicts an aspect of God’s power and His elaborate planning of creation: “He sends down water from the sky, so that riverbeds flow according to their measure, and the torrent bears a swelling foam. Likewise, from what people smelt in the fire to make ornaments or utensils rises similar foam. Thus does God illustrate truth and falsehood.

The scum is cast away, while that which is of benefit to mankind abides on earth. Thus does God set forth His parables.” (Verse 17)

The pouring down of water from the sky to make riverbeds flow and swell fits with the general atmosphere drawn in the previous picture of heavy clouds, lightning and thunder. It forms a part of the overall scene of the universe which is set as a background for the issues the sūrah tackles. It also testifies to the great power of God, the Almighty. The fact that each river flows according to a measure that fits its capacity and needs also testifies to God’s elaborate planning that includes everything God creates. That is one of the main themes of the sūrah. However, both are only a framework for the parable God sets for people, drawn from their practical environment which they see at all times, but rarely contemplate.

When water pours from the sky causing the riverbeds to flow, it gathers along the way a swelling foam that floats on the surface as scum which at times is so thick that it forms a screen covering the water. This foam continues to rise and swell, but it is no more than scum. The water flows underneath, tranquil and peaceful, but it is the water that brings life and benefit. The same is seen with metals that are melted in order to make jewellery, as with gold and silver, or to make useful tools or utensils, as with iron or lead. The scum may float on top covering the metal itself, but it is merely scum that brings no benefit to anyone. It soon disappears to leave the pure and useful metal in place.

This is what truth and falsehood are like in this life. Falsehood may rise and swell so as to look in full control, but it is no more than foam or scum. It is soon ignored or cast away as it has no substance. The truth remains quiet and tranquil, to the extent that some people may think that it has disappeared, or died or has been lost, but it is the one which stays firm, like the water bringing life, or the pure metal that is full of benefit. “Thus does God set forth His parables.” (Verse 17) And thus He determines the eventual outcome of beliefs, advocacy efforts, actions and verbal statements. He is the One who has power over all things, and who determines what happens in the universe and the destiny of all life. He knows what is apparent and what is hidden, truth and falsehood, what remains firm and what vanishes without trace.

Whoever responds to Him will have a fine reward, and whoever turns away will face great suffering. So much so that the latter will want to offer the earth’s riches twice over, in order to release himself. But there is no chance of release. There is only an awful reckoning and a fitting abode in hell: “For those who respond to their Lord is a rich reward. As for those who do not respond to Him, should they have all that the earth contains, and twice as much, they would gladly offer it for their ransom. Theirs shall be an awful reckoning, and hell shall be their abode, an evil resting-place!” (Verse 18)