The surah opens with the two separate letters, Ha. Mim. We have explained elsewhere the reason why many surahs start with separate letters of the Arabic alphabet. That this is often stated fits in with the Qur’anic method of repeating references to the facts it wants our hearts to internalize. By nature, the human heart needs such repetition because it tends to forget with the passage of time. In order to instil a fact in ones conscience one needs to have it repeated in a variety of ways. The Qur’an addresses the human heart with all the qualities instilled in its nature in accordance with its Creator’s knowledge.

It is as if the two letters with which the surah starts, Ha, Mlm, are a name given to the surah or to the Qur’an. The two letters constitute the subject of the first sentence while the predicate forms the next verse: “Ha, Mim. A revelation from the Lord of Grace, the Ever Merciful” (Verses 1-2) Choosing to identify the Divine attributes of grace and mercy in connection with the revelation of the Qur’an highlights the quality that is most characteristic of this revelation, namely Divine mercy. There is no doubt that the revelation of the Qur’an is an act of mercy for all mankind. It is a mercy for those who believe in it and implement it as also for other creatures, not merely humans. The Qur’an defines a code of living that brings good results for all. It has had a profound impact on the life of humanity, its concepts, values and course of action. Its impact is universal and consistent, ever since it was revealed. Those who study human history with true objectivity, following its course in its wider perspective, which includes all facets of human activity, are able to recognize this truth. Many of them have also recorded this in clear terms.

“A book, the verses of which have been clearly spelled out as a discourse in Arabic for people of knowledge.” (Verse 3) Spelling out the verses, clearly and distinctly, according to purpose, people’s nature and mentality, generations, communities, psychologies and needs is a major characteristic of the Qur’an. Its verses are indeed clearly expounded for people who are ready to learn and receive knowledge. In this way the Qur’an gives good news to believers who put their faith in practice, and delivers warnings to those who reject its message and entertain evil. It also explains why such good news and warnings have been given in a fine Arabic style to Arabic-speaking people. Most of them, however, refused its message, receiving it cooly: “K’A most of them turn away, so that they do not hear” (Verse 4)

This is indeed what they did, turning away so as not to hear or be exposed to the powerful logic of the Qur’an. As the surah later informs us, they tried hard to persuade others not to listen to the Qur’an. Of those that did listen their attitude was the same as those who did not:

they all resisted the influence of the Qur’an on their hearts. Thus they were like the deaf, deprived of their hearing faculty.

“ They say: Our hearts are veiled from whatever you call us to, and in our ears is deafness, and there is a barrier between us and you. So do you what you will, and so shall we” (Verse 5) Such was their stubbornness.

Continuing to advocate the Divine message, the Prophet puts before them the enormity of the offence they commit by associating partners with God and rejecting His message. He points first to the universe, in relation to which they are tiny and flimsy creatures. He shows them Gods power as reflected in the nature of this universe of which they constitute only a small part. He wants to draw them out of the narrow angle through which they look at the Divine message. From that angle, they see themselves as large, occupying important positions.

Preoccupied with their own selves, positions and interests, and the fact that Muhammad was chosen by God in preference to them, they overlook the great truth expounded in the Qur’an and set before them by Muhammad. This great truth relates to the universe, to all generations of humanity, and carries absolutism that transcends time, place and people:

Say: Do you indeed disbelieve in Him who has created the earth in two days? And do you claim others to be His equals? It is He who is the Lord of all the worlds. He it is who placed on the earth firm mountains towering above it, and bestowed His blessings on it, and measured out its varied provisions in four days, ensuring equity for all who seek [such provisions]. Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: 'Come, both of you, willingly or unwillingly. ’ They both said: 'We do come willingly. ’ So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All-Knowing. (Verses 9-12)

When you declare disbelief, you are being nothing other than careless, gross and vulgar. You are denying the One who created the earth and placed firm structures over it, blessing it and assigning its varied provisions. He has indeed operated the systems of the universe, adorned the nearest sky with secure lights. Everything in the heavens and the earth willingly submit themselves to Him, while you, a mere single inhabitant on earth, arrogantly refuses to accept the truth. The presentation of these facts in the surah typically shakes every heart:

“Say: Do you indeed disbelieve in Him who has created the earth in two days? And do you claim others to be His equals? It is He who is the Lord of all the worlds. He it is who placed on the earth firm mountains towering above it, and bestowed His blessings on it, and measured out its varied provisions in four days, ensuring equity for all who seek [such provisions]” (Verses 9-10)

The surah begins here by mentioning the fact of creating the earth in two days and comments on this first stage of creation before telling us the rest of the story. The comment says: “It is He who is the Lord of all the worlds,” and yet you claim others to be His equals when it is He who created the earth you live on. How absurd and ghastly! Then, what are these days: the two in which God created the earth and the two in which He placed the mountains above it, measured its provisions and showered His blessings? These are days of God, the length of which is known to Him alone. They are not the earthly days we know, because earth days are a time-measuring unit that came into existence after the creation of the earth. Just like the earth has its day, which is the length of time it takes to complete one full rotation of the sun, other planets have their days, some of which are longer and some shorter than an earth day. This means that those four days of the earths creation and its provisions are measured by some other unit unknown to us. The closest we can surmise given our limited knowledge, is that they refer to the different stages the earth went through, divided into several eras, until its crust solidified and it settled into its present shape able to support the type of life we know.

We need to dwell for a moment on every phrase of this Qur’anic text before we turn our attention to the mention of the heavens in the next verse.

“He it is who placed on the earth firm mountains towering above it” (Verse 10) Mountains are often described in the Qur'an as ‘firm’, and in some instances the purpose of their positioning is that they prevent’ the earth from shaking or swaying. This means that the mountains are firm in themselves and stabilize the earth, ensuring that it remains well balanced. In times gone by, people used to think that the earth was based on firm foundations. They are told today that the earth is nothing more than a small ball that floats in a great expanse, without support.

They may be scared when they listen to such words for the first time, and some of them may begin to look warily askance, worried that the earth might shake or fall in deep space. Let such people be reassured.

God’s hand holds the heavens and the earth, preventing their disappearance. Should they vanish, no one else would hold them in place. Such people should banish worrying thoughts, because the laws that govern the universe are set in operation by the Almighty who holds sway over all things.

The same scientist says:

Every event that takes place on earth, whether on its surface or below it, causing one substance to be transferred from one place to another, has a bearing on the speed of the earth as it moves in its orbit. This is not affected only by the cycle of the tide. Even when rivers carry water from one place of the earth to another, this affects the speed of its movement. The blowing wind and whatever falls into the sea or protrudes on the surface has an effect on the earths speed as it moves in orbit. Another thing that affects such speed is any expansion or retraction of its size, even though it increases or decreases by no more than a few feet.3

With the earth being so sensitive, it is no wonder that firm mountains are positioned over it to ensure its stability and that it does not sway with you, as expressed in verse 15 of Surah 16.

And He “bestowed His blessings on it, and measured out its varied provisions.” (Verse 10) When our predecessors read this statement, they used to think of the vegetation that grows on earth and the useful minerals God has placed in it, such as gold, silver, iron and the like.

Now that we have learnt more of the great blessings God has bestowed on this planet and of the provisions He has placed in it over long periods of time, this statement gives us a much broader meaning.

We have mentioned how some elements in the air combine to produce water, while the combination of others produce the soil that supports vegetation, and another process gives us rain, the source of all fresh water in rivers, wells and springs. All this reflects the blessing God bestowed on the earth and its measured provisions.

Then, there is also the air we breathe:

The earth is a circle covered with a rocky crust, and the greater part of this crust is covered by a layer of water, while above both the crust and water there is air, a thick gas layer similar to the sea, with different depths. All living creatures, man, animal and plant, live in this layer enjoying what it gives us.

Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: ‘Come, both of you, willingly or unwillingly.’ They both said: ‘We do come willingly.9 So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All Knowing. (Verses 11-12)

What is meant here by the application of Gods design is that it was His will to do so. The word, ‘then, may not signify a chronological order; rather, it may mean turning to something higher. In our sense, the sky is higher. “ Then, He applied His design to the sky, which was but smoke.n (Verse 11) Scientists believe that before the existence of stars there was what they call the nebula, a cloud of gas, or rather, smoke.

The nebulas, bright or dark, contain gas and dust, which is nothing other than what is left after the creation of the stars. The theory says that the galaxy was first formed of gas and dust, from which all stars were formed by a process of deposition and sedimentation.

Yet some of the gas and dust remained, and from the remainder, the nebulas formed. Yet in this great galaxy remains a large quantity, equal to that which went into the formation of the stars. The stars continue to pull some of it by gravity, which means that the stars are dusting the sky to remove what is left, yet these dusters are too few in relation to the amount that needs to be dusted away and the space that needs to be cleaned.5

This may be true because it is close to the meaning of the Qur’anic statement: “ Then, He applied His design to the sky, which was but smoke” (Verse 11) It is also closer to the fact that the creation of the skies was completed over a very long period of time, taking two of Gods days.

The verse then adds a statement expressing an awesome truth: “and said to it and to the earth: Come, both of you, willingly or unwillingly.

They both said: We do come willingly.” (Verse 11) This is a remarkable reference to the fact of the universe being under Gods control. It submits to its Creator and willingly does His bidding. This leaves only man who, in most cases, submits to God’s law unwillingly. The law inevitably applies to him and he cannot take himself out of its domain.

Man is no more than a little gear in the great machinery of the universe.

All universal laws apply to him, whether he likes them or not. Yet he is the only creature who does not make the same submission as the earth and the sky. He always tries to deviate from an easy and smooth path, and, thus, he collides with the laws of nature, which will inevitably overpower him. He will then submit, albeit unwillingly. Exceptions to this are God’s servants who, in their hearts, concepts, desires and actions, are not in conflict with the overall Divine law. These people submit willingly and find their way easy and smooth. They move in line with the movement of the universe, turning to God and living in harmony with all that exists. They are able to achieve wonders and produce miracles. They have no conflict with any force in the universe; on the contrary, they derive from its powers.

We, humans, submit to God’s law unwillingly. How much better it would be for us to submit willingly, as do the earth and the skies. We would then enjoy the happiness that results from being consistent with the rest of the universe. At times, we also come up with what is absurd! The wheel of God’s will turns in the way, direction and speed set for it, turning the universe with it according to well defined laws of nature.

Yet we, out of all creation in the universe, try to force the wheel to run faster or slower, responding to what may motivate us of worry, selfishness, greed, fear or desire. We may move to this side or that, while the rest of creation moves along a well defined way. This inevitably means that we run into a collision here or there, endure pain or suffer a fatal crash. Thus, all our efforts and power go to waste. We should know, however, that when we truly believe, submit to God and relate to the rest of the universe, we will clearly understand our role, coordinate our movements with those of the universe, and move at the right time and speed, within the right space. Thus our movements will benefit by the power God has placed in the universe to produce truly great results. We will experience no arrogance or conceit because we know the source of the power that enabled us to accomplish our great deeds.

We will be certain that we do not achieve such results by our own efforts working in isolation. Instead, we achieve them when only we derive all that we do from the greatest power.

When we do this on our short journey spent on planet earth that submits willingly to God, we feel happy, comfortable and reassured.

Given this is the state of the entire universe, what position should be assigned to those who reject God’s oneness and attribute partners to Him? How should their reckless arrogance be requited?

If they turn away, say: T warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud. * There came to them, from all directions, messengers saying: ‘Worship none but God. ’ They answered: Ifour Lord had wished, He would have sent down angels.

We will never believe in your message. 'As for the Ad, they behaved arrogantly through the land, against all right, and said: ‘Who is mightier than us?' Did they not realize that God, who created them, was mightier than them? They continued to reject Our revelations.

Therefore, We let loose upon them a howling gale raging through several days of misfortune, so as to give them, in the life of this world, a foretaste of humiliating suffering. Yet the suffering in the life to come will be even more humiliating, and they will have none to help them. As for the Thamud, We offered them guidance, but they chose blindness in preference to guidance. Therefore, the thunderbolt ofhumiliating suffering struck them in consequence of what they had wrought. And We saved those who believed and were Godfearing. (Verses 13-18)

A warning against the type of thunderbolts that struck the peoples of ‘Ad and Thamud strikes fear in their hearts. It suits the terrible offence they commit. It answers the idolaters’ arrogance referred to at the beginning of the surah showing them to be the only ones in the universe who reject the truth.

What sort of effect did this warning have on the unbelievers in Makkah? Ibn Ishaq, an early biographer of the Prophet, gives us the following story:

One day, as ‘Utbah ibn Rabi‘ah, one of the Quraysh chiefs, was sitting with a group of Quraysh notables, he noticed the Prophet sitting alone close to the Ka‘bah. ‘Utbah suggested to his friends:

“Shall we go to Muhammad and make him some offers? He may have been spared the trouble. If he wins, whatever glory he achieves will be yours.” They retorted: “He has certainly bewitched you.” He said: “I have stated my opinion, and you can do as you wish.” Another report by Jabir suggests that when the Prophet recited these verses, 'Utbah listened. When the Prophet read verse 13 which says:

“If they turn away, say: I warn you of a thunderbolt like the thunderbolt that struck the (Ad and Thamud” 'Utbah put his hand on the Prophet’s mouth and appealed to him by the ties of kinship to his people to do nothing of the sort. Then 'Utbah left him, went home and stayed in doors. His people talked to him later about this and he explained his position: “When Muhammad spoke this warning, I appealed to him not to do so. You know that when Muhammad says something, he does not lie. I feared that such punishment be inflicted on you.

This is, then, one image of the effect of the warning as stated by God’s messenger to a person who did not believe in his message. Before we move on, we need to reflect a little on the image of the Prophet as he listened to 'Utbah making his petty proposals, his refined manners and his focus on the great issue in question. Although the proposals 'Utbah made sounded worthless, the Prophet listened attentively, without interrupting his interlocutor. He remained calm and friendly.

When 'Utbah stopped speaking, the Prophet then graciously asked him: “Have you, Abu al-Walid, finished what you have to say?” Then when 'Utbah confirmed that he had finished, the Prophet said: “Then listen to me.” He waited until 'Utbah said, “I will do,” before he read to him God’s own words. Throughout he was friendly, calm, confident and reassured. This is typical of how the Prophet always captured his audiences attention, even though they might at the beginning jeer him and take a hostile stand. His was always a most admirable attitude.

It is certainly as God says: “God knows best whom to entrust with His message.” (6: 124)

What does this warning signify: “If they turn away, say: I warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud” (Verse 13) Essentially, it begins a fresh round showing us images of the fates met by earlier communities who rejected Gods message. The reckless arrogance of the present unbelievers is thus made all the more apparent through this reminder of what happened to similarly reckless and arrogant peoples: “ There came to them, from all directions, messengers saying: Worship none but God." (Verse 14) This is the single issue as presented by all Gods messengers; it states the central point in every Divine religion.

“ They answered: If our Lord had wished, He would have sent down angels. We will never believe in your message." (Verse 14) Similarly, this represents the same point of doubt faced by every messenger. Yet a messenger addressing human beings could not be other than human.

This so that he would know the people he addressed and they would know him. In essence, a messenger should provide a practical example and share his peoples problems. Yet the ‘Ad and Thamud declared themselves unbelievers simply because the messengers sent to them were human like themselves. They were not angels as they wanted them to be.

Up to this point, the surah speaks of the fates of both peoples as if they are one: both were struck by thunderbolts. Now, the surah gives us some specific details about both peoples: “As for the lAd, they behaved arrogantly through the land, against all right, and said: Who is mightier than us?' (Verse 15) The right attitude is that all creatures should submit to God and that people should not behave arrogantly.

Who, then, are the ‘Ad in comparison to Gods great creation? All arrogant behaviour, by whatever creature, is against all right. Yet these people thought themselves powerful. They asked: “Who is mightier than us?' This is the false sense exhibited by all tyrants when they feel that they have silenced all opposition and that none can stand against their power. They forget the truth: “Did they not realize that God, who created them, was mightier than them?' This is a basic truth: the One who originated them is more powerful than they. He was the One who enabled them to exercise their power in the first place, albeit in the limited measure He allowed them. Yet tyrants always overlook facts: “They continued to reject Our revelations." (verse 15)

They have been told of Gods power over the universe and mankind.

Now the surah tells them of His power over their own selves. They have no authority over themselves, and no part of them is beyond the reach of His power. Even their ears, eyes and skins obey Him. They too disobey them so as to be witnesses against them on the Day of Judgement.

On the day when God's enemies will be gathered together before the fire, they will be driven onwards until, when they reach it, their ears, their eyes and their very skins will bear witness against them, speaking of what they used to do [on earth]. They will ask their skins: 'Why did you bear witness against us?' To which they will reply: 'God, who gave speech to all things, has made us speak. It is He who created you in the first instance, and to Him you now return. You did not try to hide yourselves so that your ears, eyes and skins could not be made to testify against you. Yet you thought that God did not know much of what you were doing. And it is this thought of yours which you entertained about your Lord that brought you to perdition, so that you are now among the lost.' If they resign themselves to patience, the fire will be their home; and if they pray to be allowed to make amends, they will not be allowed to do so. (Verses 19-24)

There is a great surprise in this very difficult situation in which they see their own senses and faculties obeying God and doing as they are bid. In this situation they are branded as enemies of God’! What fate will God’s enemies suffer? They are herded together, from all generations, like a flock of sheep, and driven to the fire. When they stand close to it and the reckoning begins, they find themselves facing witnesses whom they did not reckon with. Their tongues, long used to lie, fabricate falsehood and engage in ridicule are now tied, while their ears, eyes and skins rebel against them obeying their Lord. They report on what they used to consider secret. They used to hide themselves, thinking that God would not see them conceal their intentions and crimes. But they did not try to hide themselves from their own ears, eyes or skins. How could they, when these faculties are part of them? Now, these publicize what the unbelievers thought to be concealed from all creatures and from God Almighty as well.

As God so commands their own organs, they are overwhelmed and respond in complete obedience: " They will ask their skins: Why did you bear witness against us?' (Verse 21) They will put the facts clearly before them, attempting to hide nothing: "To which they will reply: God, who gave speech to all things, has made us speak." (Verse 21) It is He who made tongues the organs of speech. He can easily give speech to other organs. He gave speech to all things, making them speak and explain things as they are. “It is He who created you in the first instance, and to Him you now return." (Verse 21) From Him all originate, and to Him all shall return. There is no escape from His authority, neither at the beginning, nor at the end. Their minds used to deny this; now their skins state it to them in an undeniable way.

The surah also shows them how God’s power extends over their hearts and minds, even when they are still on earth refusing to believe in Him. Since He is fully aware that their hearts have become corrupt, He lets some evil entities, from among both humans and jinn, befriend them and make what is evil seem fair and goodly. Thus, they lead them astray until they join those who ruin themselves and become liable to punishment:

We have assigned to the unbelievers companions who made their past and present seem goodly to them, but the sentence has fallen due upon them together with bygone generations of} \nn and humans.

They will indeed be lost. (Verse 25)

They are too proud to worship God when they are subject to His power. Their own hearts lead them to ruin and ultimately to Gods punishment. God allocates them wicked companions who whisper in their ears, assuring them that all the evil they see around them is good, and who present their own bad deeds to them in a fair appearance so that they do not see how foul these are. Perhaps the worst thing that can happen to man is that he loses his balanced judgement and can no longer see how foul or deviant his actions are. In this way, he perceives everything he does as good and fair. Inevitably, though, this leads him to ruin. When the unbelievers reach this stage, they find themselves among the lost herd of past communities that suffered Gods punishment: “They will indeed be lost.” (Verse 25)

One aspect of what such wicked companions persuaded them to do was to fight the Qur’an when they realized how powerful was its argument: “ The unbelievers say: Do not listen to this Quran, but drown it in frivolous talk, so that you may gain the upper hand.” (Verse 26)

The elders of the Quraysh in Makkah used to counsel each other to do just this, and they also persuaded the masses to do the same. They realized that they were no match for the Qur’an, its beauty, power and eloquence: “Do not listen to this Quran.” (Verse 26) They claimed that it cast a magical spell over their minds and ruined their lives, causing division between a man and his children or a man and his wife. It is true that the Qur’an causes such division, but only through God’s criterion that separates faith from unfaith, and guidance from going astray. The Qur’an wins people’s hearts so that they no longer value any other bond as they do their bond of faith. Thus, it was known as al-Furqdn, meaning ‘The Criterion’.

“Do not listen to this Quran, but drown it in frivolous talk, so that you may gain the upper hand.” (Verse 26) Such frivolity is totally unbecoming, yet it was the result of their knowing that they could not combat the Qur’an with logic or consistent argument. Those who persist in such disbelief can basically do nothing other than drown out the voice of the Qur’an with their own frivolities. They used to do this in a variety of ways: Malik ibn al-Nadr, for example, used to sit and relate accounts of Rustum and other Persian kings in order to impress people so that they would not listen to the Qur’an, while others used to shout and make noises or recited poetry and rhymes.

This part of the surah concludes by painting an image of the advocate of the Divine faith, describing his personality, discourse and fine manners. God’s messenger, and indeed every advocate of God’s way, are called on to adopt such ways. The surah began by describing the hostile attitude of those called upon to accept the faith and how they met this call with arrogance. Now, the advocates of Divine faith are being told what course to follow, regardless of how their advocacy is met and how their efforts are received:

Who speaks better than he who calls people to God, does what is right, and says, 7 am one of those who have surrendered themselves to God'? Good and evil cannot be equal. Repel evil with what is better, and he who is your enemy will become as close to you as a true friend.

Yet none will attain this except those who are patient in adversity; none will attain it except those endowed with truly great fortune. If a prompting from Satan should stir you up, seek refuge with God. He alone is All-Hearing, All-Knowing. (Verses 33-36)

An advocate of the Divine faith must put his addressees face to face with reality. He has to confront people’s deviation, ignorance, inflated appreciation of their own deeds, as also their instinctive abhorrence of being told that they are wrong. He is opposed by peoples determination to serve their own interests and maintain positions that might be threatened by the principle of equality of all people, which is basic to Divine faith. To face all this as part of the task of advocating Divine faith is indeed very hard. Yet it is something truly great: “Who speaks better than he who calls people to God, does what is right, and says, 7

am one of those who have surrendered themselves to God?" (Verse 33)

Taking all this into account, a word of advocacy, calling on people to believe in God’s oneness, is the best word that may be said on earth. It is at the forefront of good words that are raised to God in heaven, provided it is endorsed by good action and confirmed with self surrender to Him. Thus, such advocacy becomes pure and sincere, free of self interest. The advocate’s aim is merely to discharge his duty by presenting the Divine message. Once he has discharged his duty, he should not care whether his words are rejected or whether people are rude or boastful in their denials. He is merely presenting what is good, which puts him in the higher position. Anyone who opposes him entertains evil, and, as such, is far below an advocate of God: “Good and evil cannot be equal." (Verse 34) Advocates of the Divine message cannot return evil with its like. A good deed cannot be equal in its impact or value to a bad one. Patient perseverance, forbearance and rising above the desire to return evil with its like eventually brings people back to their senses. Their earlier hardness softens and they become friendly: “Repel evil with what is better, and he who is your enemy will become as close to you as a true friend." (Verse 34)

This rule proves true in the overwhelming majority of cases: a stormy attitude will be replaced by calmness, fury by cordiality and arrogance by humility. All this may result from a good word, a soft tone and a smile to meet the fury of one whose anger gets the better of him. Had such a person been met with a similarly furious approach, he would only be more quarrelsome and completely lose his self control.