Ţā. Sīn. Mīm. These are verses of the Book that makes things clear. (Verses 1-2)

The sūrah begins with three separate Arabic letters, Ţā Sīn Mīm, indicating that the verses of the Qur’ān, the book that sets things in full clarity, including the present sūrah, are made out of such letters. These letters are available to those who deny divine revelation, and they cannot produce out of them anything similar to this clear book. The nature of the book is discussed at the beginning and end of the Sūrah, just as it is discussed in every sūrah which has a similar beginning employing separate letters.

The sūrah then addresses the Prophet who is concerned about the idolaters and saddened by their rejection of his message and the Qur’ān. It comforts the Prophet telling him that the whole matter is not worth his concern. God could easily have forced them to believe by showing them a clear sign they would not have been able to resist: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission to it.” (Verses 3-4)

There is here a note of remonstration with the Prophet for showing too much concern for the unbelievers and their attitudes: “Would you, perhaps, torment yourself to death [with grief] because they would not believe?” (Verse 3) The Prophet is shown to be suffering because of his certainty that their rejection will inevitably incur punishment. Since these people belonged to his own clan and community, he took the matter to heart, feeling heavy at the inevitable prospect. God, however, is too caring to leave him to his grief. The sūrah tells him that his responsibility does not include bringing these people into the fold of believers. Had it been God’s will, He would have sent down a miraculous, overpowering sign that would have rendered all their arguments meaningless. They would then have had no option but to declare their belief in God and submit to Him. The verse gives a graphic picture of their submission to such a sign: “their necks will remain bent in submission.” (Verse 4) This image depicts them with their necks permanently bent, unable ever to look up.

But God Almighty has not chosen to provide such a compelling sign with His last message. Instead, He has made the Qur’ān, a complete and perfect code of living, His miraculous and overpowering sign.

The Qur’ān is miraculous in its construction and artistic presentation, maintaining the same features of excellence throughout. Thus, it is totally unlike human works where we note variations in standard, power and level even by the same author and within the same work. By contrast, the Qur’ān maintains its artistic characteristics at the same level throughout, demonstrating that it is the work of the One who is not influenced by changing situations and temporary circumstances.

The Qur’ān is also unique in its intellectual structure and the mutual complementarity of its parts. Nothing in it occurs by mere coincidence; nothing occurs out of place. All its directives and legislative orders are in full harmony, address human life and regulate all its aspects. There is absolutely no contradiction in it even at the level of minute detail. Not a single aspect or provision in its full volume of legislation is incompatible with human nature. Everything turns around the same pivot, serving the same aim, and maintaining full harmony. This could never have been achieved by human endeavour. It can only be the product of limitless knowledge that is free of the constraints of time and place. It is only such absolute knowledge that can produce such a complete and flawless code.

The Qur’ān is unique in the easy, flowing way it penetrates hearts and souls, opening every lock and touching every point of effect. The way it provides simple and easy solutions to intractable problems is remarkable. On the other hand, its method of educating and moulding people in accordance with its own system, using only the lightest of touches, free of complexity, irregularity or deception, is also extraordinary.

The Islamic message is designed by God to remain open to all communities and all generations. It is not meant for any particular group or location. Hence, its miracle should also remain available to all regardless of their community and generation.

Hence God made the Qur’ān His miracle, rather than providing a physical miracle that leaves its onlookers speechless, having no counter argument. Physical miracles silence only those who see them, but they subsequently become no more than a piece of history. Conversely, the Qur’ān remains today, more than 13 centuries after its revelation, an open book outlining a code for life. People today find in it all that they need to put their lives on the right course, should they but determine to implement it.

It leads them to a better world, higher horizons and an infinitely superior destiny.

Future generations will find in the Qur’ān much that we have not been able to discover, because the Qur’ān gives every seeker what that seeker needs, while its treasures remain self-renewing, limitless. The unbelievers were unaware of this central issue. Therefore, they continued to turn a deaf ear whenever Qur’ānic revelations were read out to them. “Yet whenever any fresh reminder comes to them from the Most Merciful, they always turn their backs on it.” (Verse 5)

We note that God’s attribute mentioned here is ‘the Most Merciful’ indicating His great act of mercy, namely the revelation of the Qur’ān. Thus, their turning away from it appears in its reality: it is an abhorrent act that rejects God’s care and grace.