Alif Lām. Mīm. Defeated have been the Byzantines in the lands close-by; yet despite this their defeat, they will gain victory within a few years. All power of decision belongs to God before and after. And on that day the believers will rejoice in God’s support. He grants support to whomever He wills. He alone is Almighty, Merciful.

This is God’s promise. Never does God fail to fulfil His promise; but most people do not know it. They only know the outer surface of this world’s life, whereas of the hereafter they remain unaware. (Verses 1-7)

The sūrah begins with three separate letters. In our opinion, that a number of sūrahs so commence served to alert people to the fact that the Qur’ān is composed of letters they knew well, being the letters of their own alphabet and the sounds of their own language. Yet they cannot produce anything like the Qur’ān. Indeed, it continues to challenge and defy them, and still they cannot match it.

These letters are followed by a true prophecy that the Byzantines would regain victory against the Persians within a few years. Al-Ţabarī reports on `Abdullāh ibn Mas`ūd’s authority: “The Persians won victory against the Byzantines. The Arab idolaters liked that the Persians should win, while the Muslims preferred that the Byzantines should be victorious because they were followers of a monotheistic faith, which was closer to their own beliefs. When the opening of this sūrah was revealed, some idolaters said to Abū Bakr: ‘Your friend says that the Byzantines will score a victory against the Persian Empire within a few years.’ He replied: ‘He tells the truth.’ They said: ‘Will you be prepared to bet on that?’ He made a bet with them wagering four young camels that this victory would take place within seven years. 14

But seven years passed and nothing took place. The idolaters were delighted and the Muslims felt this hard. They mentioned it to the Prophet and he asked them: ‘How do you define the phrase “within a few years” in your language?’ They said: ‘Less than ten.’ He said to Abū Bakr: ‘Go and increase the bet and extend the duration by two years.’ The two years were not out before travellers brought the news that the Byzantines had scored a great victory against the Persians. The believers were delighted.” We do not need to go into other reports that speak about this event, but we will now look at some of the effects of this historical event.

The first thing to note in all this is the mutual support between different groups of unbelievers, in all generations and areas, against the message based on God’s oneness. States did not have close contacts in former times as they do now.

Nevertheless, those Makkan idolaters felt that a victory achieved by a community of unbelievers like them against the followers of divine Scripture was akin to their own victory. On the other hand, the Muslims felt that there was a bond between them and 14 This clearly took place before the prohibition of betting as part of gambling. The prohibition was decreed much later, after the Muslim state was established in Madinah.

“Alif. Lām. Mīm. Defeated have been the Byzantines in the lands close-by; yet despite this their defeat, they will gain victory within a few years. All power of decision belongs to God before and after. And on that day the believers will rejoice in God’s support.” (Verses 1-5)

God’s promise was certainly fulfilled as stated, and the believers rejoiced at the victory granted by God. “He grants support to whomever He wills. He alone is Almighty, Merciful.” (Verse 5) Thus the decision is His while His support is granted to whom He chooses. Nothing opposes His will. Indeed His will, which determines the results, is the same as the will that brings about the elements and the causes that leads to these results. Thus, there is no conflict between the desired results and the prevailing circumstances. The laws that operate the whole universe are devised by the same free will. It is this will that has determined that there should be laws of nature which operate without fail, and systems to ensure stability. Both victory and defeat are the results of certain factors that work in accordance with the laws set in operation.

The Islamic faith is very clear and logical. While it makes clear that all power of decision rests with God, it does not exempt people from taking the measures that are normally necessary to bring about practical results. Whether these results take effect is not part of people’s responsibility, because it ultimately belongs to God’s overall design. A bedouin left his she-camel untied and went into the mosque to pray. As he entered, he said: ‘I fully rely on God.’ The Prophet said to him: ‘Tie your she-camel and then rely on God.’ [Related by al-Tirmidhī.] Thus, Islam makes true reliance on God conditional on taking all the necessary measures in any particular situation, knowing that ultimately all decisions are left to Him.

“He grants support to whomever He wills. He alone is Almighty, Merciful.” (Verse 5)

Victory is thus the result of the power that makes it a reality and the mercy that fulfils what is in the best interests of people. In this way, such a victory is an aspect of mercy for both the victors and the vanquished. God says in the Qur’ān: “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted.” (2: 251) That the earth should remain free of corruption is ultimately good for all, including those who are defeated.

“This is God’s promise. Never does God fail to fulfil His promise; but most people do not know it. They only know the outer surface of this world’s life, whereas of the hereafter they remain unaware.” (Verses 67) Such victory has been promised by God, which means that it will certainly come about in real life. For, “never does God fail to fulfil His promise.” The facts of the matter are that His promise issues from His free-will and absolute wisdom; He is able to fulfil it, as no power can repel His judgement. Indeed, nothing takes place in the universe except as He wills.

Thus, the fulfilment of God’s promise is part of the overall universal law that is subject to no alteration. Yet, “most people do not know it,” even though they may appear to be great scientists who have a firm grasp and wide scope of knowledge.

As both God’s promise of victory and the certainty of the life to come are related to the truth upon which the universe is founded, the sūrah takes us on a round through the universe and through the depths of our own souls. It wants people to appreciate this fundamental truth which they overlook when they remain unmindful of the life to come:

Would they never reflect in their own minds? God has not created the heavens and the earth and all that is between them other than in accordance with the truth and for a specific term set [by Him]. Yet there are many people who deny the truth that they will meet their Lord. (Verse 8)

Their very nature and the nature of the universe around them suggest that this whole existence is based on the truth and its consistent, unchanging laws that do not permit friction or conflict. They follow neither blind coincidence, nor changing desires. The whole universe operates according to the accurate system God has put in place for it.

It is a requirement of this truth that there should be a second life when reward for action is given, with good deeds being granted handsome reward while evil ones are fairly and fully requited. Yet everything takes place at its appointed time, without a moment’s hurry or delay. That people do not know the timing of the Last Hour does not mean that it will not come. The fact that its time is unknown, however, tempts those who are deluded by the little they know of the outer surface of this life: “Yet there are many people who deny the truth that they will meet their Lord.” (Verse 8)

The sūrah then takes us on a different round, looking deep in history so as to reflect on the operation of God’s laws that never change:

Have they never travelled around the world and seen what was the fate of those who lived before their time? Superior were those in power than they are, and they cultivated the earth and built it up even better than these are doing. To them also came their messengers with all evidence of the truth. Yet, it was not God who wronged them, but it was they who had wronged themselves. But then, evil was the end of those who wrought evil, denying God’s revelations and deriding them. (Verses 9-10)

This is an invitation to carefully consider the fates of past communities. These were ordinary people belonging to God’s creation. The ends they met indicate what ends await present and future generations, since God’s laws are applicable to all, and they are part of the universal truth that does not favour any particular generation, nor make allowances for changing desires. Far be it from God to do so. This invitation wants people to understand the truth of life and its bonds, and the true nature of humanity which has the same origin and the same end throughout all generations. Thus, no single generation can look at itself or its life, values and concepts in isolation, heedless of the strong bond between all human generations, the laws that apply to them all and the values that remain valid throughout human life.

Those past generations lived before the Arab unbelievers in Makkah. They were superior in power to those Arabs, “and they cultivated the earth,” opened it up and discovered its treasures, “and built it up even better than these are doing.” They had a higher standard of civilization than the Arabs and were better able to raise life standards. Yet they confined themselves to the outer surface of the life of this world, not delving beyond it. “To them also came their messengers with all evidence of the truth,” but they did not open their eyes and minds to such evidence. They refused to believe and so deprived themselves of the light that illuminates the way. Hence, God’s law of dealing with communities that refuse to believe applied to them. Neither their power, nor knowledge, nor civilization were of any avail to them. They had their fair retribution: “It was not God who wronged them, but it was they who had wronged themselves.” (Verse 9) “But then, evil was the end of those who wrought evil.” (Verse 10)

The sūrah then speaks about the truth of resurrection, of which they remain heedless, when it is part of the great truth upon which the universe is based: “God originates creation, and then brings it back; then to Him shall you all return.” (Verse 11)

This is a clear and simple truth, with the link and harmony between its two parts or stages also abundantly clear. Bringing back creation is the same as its origination: the two are inseparable parts in the chain of creation, while the ultimate return is to the Lord of all the worlds who initially originates then brings them back so as to remunerate them for their actions in the final stage.

As the sūrah speaks of resurrection, it portrays a scene of the Day of Judgement, painting the fates of believers and unbelievers when they are returned to life. It shows the absurdity of associating partners with God and the stupidity of the unbelievers’ beliefs:

When the Last Hour strikes, the guilty will be speechless with despair, for they will have no intercessors from among those their alleged partners [of God], and they will themselves reject those alleged partners. And when the Last Hour strikes, they will all be divided: as for those who believed and did righteous deeds, they shall be happy in a garden of delight; but as for those who rejected the truth and denied Our revelations and the certainty of the meeting in the hereafter, they will be brought up for punishment. (Verses 12-16)

So the Last Hour, of which some people remain heedless while others deny it, arrives, and the guilty stand in despair, with no hope of salvation. They cannot hope for even a word of intercession by the false deities they claimed to be partners with God. They are without support and without a saviour. At that moment, they deny the false deities they claimed to be God’s partners.

Hence we see the parting of the ways between believers and unbelievers: “As for those who believed and did righteous deeds, they shall be happy in a garden of delight.” (Verse 15) There they receive what gives them true happiness. However, “as for those who rejected the truth and denied Our revelations and the certainty of the meeting in the hereafter, they will be brought up for punishment.” (Verse 16) Thus, we see the end of the journey and the outcome for both the believers and those who do evil.

The sūrah then paints other scenes of the universe and life, highlighting some of the wonders of creation, the depths of the human soul, and miraculous events. This round starts with acknowledging God’s limitless glory as the night and day succeed each other, and extolling God’s praise at night and during the glorious day:

Extol, then, God’s limitless glory both in your evening hours and in your morning hours. To Him is due all praise in the heavens and the earth, at twilight and at noon.

He it is who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive, and gives life to the earth after it has been lifeless. Likewise shall you be raised to life. One of His signs is that He created you from dust; and, behold, you become human beings spreading far and wide. And among His signs is that He creates for you spouses out of your own kind, so that you might incline towards them, and He engenders love and tenderness between you. In this there are clear signs indeed for people who think. And among His signs are the creation of the heavens and the earth, and the diversity of your tongues and colours. In this there are clear signs indeed for those who are endowed with knowledge. And among His signs is your sleep, at night and in daytime, as well as your quest for some of His bounty. In this there are clear signs indeed for people who listen. And among His signs is that He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless. In this there are clear signs indeed for people who use their reason. And among His signs is that the skies and the earth stand firm at His behest. Then, in the end, when with one call He summons you from the earth, you will all rise. To Him belongs all those in the heavens and the earth: all devoutly obey Him. It is He who creates [life] in the first instance, and then brings it forth anew; and most easy is this for Him. His is the most sublime attribute in the heavens and the earth. He is the Almighty, the Wise. (Verses 17-27)

“Extol, then, God’s limitless glory both in your evening hours and in your morning hours.

To Him is due all praise in the heavens and the earth, at twilight and at noon.” (Verses 17- 18) This glorification and praise of God are stated here in comment on the previous section that shows a scene of the Day of Judgement when the believers win the prize of entry into heaven while those who disbelieve are brought to witness their own suffering. They also serve as an introduction to the great tour that immediately follows. They thus provide a smooth link between the previous scene and the forthcoming tour.

The sūrah mentions that glorification and praise are made at certain times:

evening, morning, night and noon, and also links these to the heavens and the earth.

Thus, it encompasses both time and place in their great dimensions, establishing the bond between the human heart and God in all times and places, making us feel this bond as we move with the great cycle that is the universe. Thus our hearts remain open, alert, appreciating all that is around us of scenes and phenomena. Every change of time and place reminds us to glorify God and extol His praises.

“He it is who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive, and gives life to the earth after it has been lifeless. Likewise shall you be raised to life.” (Verse 19) It is a continuous cycle that never stops for a moment of the night or day at any place on earth, in space, or the depths of the sea. At every moment this great miracle occurs, but we remain heedless of it because of our long familiarity with it. Not a moment passes by without a life coming out of a dead thing, or a living being dying: a small bud shoots out of a seed or splits a stone to come into a life; or conversely a branch or a tree withers away. Still in the heap of dying plants and trees a seed or a stone is ready to start the life cycle again, and out of that heap gases spread into the air or provide nourishment to the soil that becomes fertile. At every moment life starts in a foetus, a bird or an animal. A corpse buried in the earth becomes part of the soil and gives it vapours and gases that make new life matter and nourishment for plants, which in turn provide food for man and animal. A similar cycle takes place in the depths of the sea and in limitless space. It is an awesome, fascinating cycle if we would only contemplate it with insight, guided by the light of the Qur’ān.

“Likewise shall you be raised to life.” (Verse 19) It is all an ordinary, simple matter, familiar in the universe, occurring at every moment of the night and day and in all places.

“One of His signs is that He created you from dust; and, behold, you become human beings spreading far and wide.” (Verse 20) Dust, which is the first origin of man, is dead, motionless. Another verse states: “Indeed, We create man out of the essence of clay.” (23:

12) Clay, then, is the distant origin of man, but in this verse, only a brief reference is made to this before we see people spreading and moving about. The sūrah thus provides a sharp contrast between the dead dust and living people. As this immediately follows the verse that includes, “He it is who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive,” it enhances harmony in the argument’s presentation.

“And among His signs are the creation of the heavens and the earth, and the diversity of your tongues and colours. In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22) The Qur’ān frequently mentions the great sign of creating the heavens and the earth, but we often pass it by without reflection, although it merits long contemplation.

When the Qur’ān mentions the creation of the heavens and the earth it actually refers to this great expanse of the universe, with its fine and elaborate system, of which we know only very little. It includes countless numbers of planets, stars, orbits, celestial bodies and galaxies, in relation to which our earth seems no more than a weightless particle. This great and limitless expanse is coupled with remarkable harmony between its celestial bodies, orbits and motions, as well as the distances between them, ensuring that no collision occurs haphazardly, and that everything is kept functioning according to a set measure. This, however, relates to size and system. As for the essence of these great creatures, their respective natures, qualities, what occurs in or on them, the major laws that protect and regulate them, and how their affairs are conducted — these are beyond any human being’s knowledge. What we know of all this is very scanty indeed. In fact, our study of the small planet on which we live remains at a very elementary stage.

This is just a cursory look at the great sign that is the creation of the heavens and the earth. Very often though we speak about this carelessly, in passing, yet at the same time we speak at great length, expressing amazement and admiration, about a small machine scientists make. Yet the harmony the latter achieves between its component parts is such that it only works in unison for a short span of time. Still some people who are lost in error claim that this great universe, with its fine and elaborate systems, exists without a Creator. Not only so, but such people find scientists who are prepared to listen to such absurdity! Together with the great sign of the creation of the heavens and the earth, the sūrah mentions the amazing variety of human languages and colours. This must be related to the creation of the universe. Differences in climate and environment that result from the variations of the earth’s position in the cosmos have a marked influence in producing such variety in language and colour, despite the single origin of mankind.

Scholars and scientists today note the great variety of human languages and colours but they do not relate this to God and His creation of the heavens and the earth.

Instead, they undertake an academic study of this phenomenon, but do not pause to glorify the Creator who plans everything, visible or hidden. This is due to the fact that most people are devoid of knowledge: “they only know the outer surface of this world’s life.” (Verse 7) Besides, the wonders of the creation of the universe and the great variety of language and colour are only appreciated by those who have true knowledge: “In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22)

When the human heart has seen God’s great signs, gone over such horizons and looked at such a great variety of situations, the sūrah then changes the tone of its address:

He sets you this comparison, drawn from your own life. Would you have some of those whom your right hands possess as partners in whatever We may have bestowed on you as sustenance, so that you all would have equal shares in it, and you would fear them just as you might fear one another? Thus clearly do We spell out revelations for people who use their reason. (Verse 28)

This comparison is drawn for people who used to associate partners with God. All the more so when such alleged partners are part of His creation, be they jinn, angels, idols, trees, etc. People themselves do not accept that their slaves have any share in their property. Indeed, they will not treat their slaves as equal to them in any sense.

Thus, this situation is singular indeed. They make some of God’s creatures partners with Him when He alone is the Creator and the Provider for all. Furthermore, they refuse to accept their slaves as partners in their property when their property is given to them by God who creates it. The contradiction in their attitude is stark indeed.

This comparison is stated in detail, step by step: “He sets you this comparison, drawn from your own life.” You do not need to travel or make an effort to contemplate it.

“Would you have some of those whom your right hands possess as partners in whatever We may have bestowed on you as sustenance, so that you all would have equal shares in it?” You do not accept that your slaves have even a small share of your provisions, let alone that they be equal to you. “And you would fear them just as you might fear one another?” You look at them in the same way as you look at partners who are free men, fearing that they might be unfair to you, or that you be unfair to them. Although none of this happens, you still suggest that it applies to God when His are the most sublime attributes in the heavens and the earth. It is a simple comparison that admits no contradiction or dispute because it is based on simple logic: “Thus clearly do We spell out revelations for people who use their reason.” (Verse 28)

The sūrah now exposes the basic reason behind this anomaly. Essentially, it is due to following one’s own desires without reasonable basis or proper thought: “Nay, but the wrongdoers follow their own desires, without having any knowledge. Who could guide those whom God has let go astray? They shall have none to support them.” (Verse 29) Desire has no control, since it is merely based on people’s whims, fleeting passions, fears, hopes and cravings that have no rightful basis and no proper limit. This is a case of error that lacks any correcting guidance: “Who could guide those whom God has let go astray?” They go astray because they follow their own desires. “They shall have none to support them.” (Verse 29)

Now the sūrah directs the Prophet to remain steady in following the divine faith which is consistent and based on the pure nature God has given to people. It is a single faith that cannot be pulled in different directions, like the unbelievers who were divided into groups and factions according to their desires.

Set your face steadily towards the true faith, turning away from all that is false, in accordance with the natural disposition which God has installed into man. Nothing can change God’s creation. Such is the ever-true faith; but most people do not know it.

Turn, all of you, to Him, and remain God-fearing. Attend regularly to prayer and do not be among those who associate partners with God, those who have broken the unity of their faith and have become sects, each group delighted with what they hold.

(Verses 30-32)

This directive to follow the true faith is given at the right time and the proper place, following the great round of signs drawn from the universe and the human soul. It thus addresses hearts that are ready to receive it, while those that have followed deviant beliefs find all their arguments devoid of substance. They stand alone without support. This is the powerful authority that is the Qur’ān and which no heart or mind can resist.

“Set your face steadily towards the true faith, turning away from all that is false,” and move straight towards it, for it protects you from the influence of divergent desires that have no right basis and which rely on no true knowledge. They are subject only to whim and passion, lacking control or evidence. When you set your face steadily towards true faith, you turn away from everything else. This is “in accordance with the natural disposition which God has installed into man.” (Verse 30) Thus the sūrah links human nature with the nature of this faith. Both are made by God, in accordance with the law of existence; both are mutually harmonious in their natures and objectives. It is God who has created man and revealed this religion so that it can regulate human life and conduct its affairs, healing man of ills and deviation. God certainly knows best what He has created. Human nature is set on a firm basis, and so is divine religion. “Nothing can change God’s creation.” When people deviate from the proper path of nature, only divine religion turns them back to it, since it is in full harmony with both human and universal nature. “Such is the ever-true faith; but most people do not know it.” Because they do not know, they follow their desires and deviate from the true path that leads to true happiness.

Although this directive to set his face towards the right faith is given to the Prophet, it is meant for all believers. Therefore, the sūrah continues its directives, explaining the meaning of setting one’s face towards the right faith: “Turn, all of you, to Him, and remain God- fearing. Attend regularly to prayer and do not be among those who associate partners with God, those who have broken the unity of their faith and have become sects, each group delighted with what they hold.” (Verses 31-32) This means turning to God and referring to Him in all matters. This is what it is to be God-fearing, alert to what pleases Him in all that we do, whether in public or in private. It also means 378