This first passage of the sūrah is like an introduction, followed by several accounts of past communities to whom God sent His messengers. These are then followed by a similar passage that reinforces the message the sūrah is meant to put across. In this introductory passage, all the fundamental issues of the Islamic faith are presented.

These include self-surrender to God alone; addressing all worship to Him, associating no partners with Him; believing in the resurrection when people’s actions in this life are reckoned and their rewards determined; making clear for mankind who their true Lord is, outlining His attributes that have a strong effect on their life and on the universe around them; describing the nature of the Godhead and what being a servant of God means in practice; and, finally, the fact that all will submit to God in the life to come as they do in this present life.

This introductory passage also includes an explanation of the nature of the divine message and the messenger delivering it. It adds some comfort for God’s Messenger who was facing determined opposition and resistance during a particularly difficult period in Makkah. The sūrah throws out a challenge to all unbelievers who reject the Qur’ān to produce ten sūrahs like the Qur’ān. If their claim is true that the Qur’ān is a human fabrication, then they should be able to produce ten similarly fabricated sūrahs. This challenge serves to reassure the Prophet and his followers because it is a challenge proffered by God which the unbelievers cannot meet.

This challenge is coupled with a very stern warning to those who deny the divine message. It tells them of the suffering that awaits them in the life to come. The irony is that they hasten this punishment when they cannot tolerate that God’s mercy be withdrawn from them in this present life, or that they should go through a testing period during it. Either situation is much easier to bear than the suffering in the hereafter.

This warning is then depicted in a scene of the Day of Judgement, portraying the attitude of the different groups of unbelievers who reject the Qur’ān. We see their total inability, even when they seek help from their friends and patrons, to save themselves from the suffering that is coupled with ignominy, reproach and condemnation. In contrast, the believers who do righteous deeds are shown awaiting their fine reward in a life of complete bliss. Following the Qur’ānic method of drawing analogies to express its meaning more succinctly, we have finally a quick scene showing both parties: “The case of the two parties is like that of the one who is blind and deaf and the one who sees and hears. Can the two be deemed equal? Will you not take heed?” (Verse 24)

Alif. Lām. Rā. This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All- aware. Worship none but God.

I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great Day. To God you shall all return, and He has power over all things. (Verses 1-4)

These four opening verses set out the main fundamental principles of the Islamic faith:

• Confirmation of the facts of revelation and the divine message; • Submission to God alone who has no partners; • God’s reward in this life and in the hereafter to those who follow His guidance and implement His code of living; • His punishment in the hereafter of those who disbelieve, and the fact that all creatures, believers and unbelievers alike, will ultimately return to God; • His absolute power and limitless authority.

‘Alif. Lām. Rā.’ These words stand for the letters, A, L, R. Like other single letters which occur at the beginning of other sūrahs, they set a challenge to the unbelievers.

The challenge is that God’s book is composed of such letters as people use in their speech and writing, but no matter how they try, they will not be able to produce anything similar to it. These three letters constitute the subject of the first sentence, while the rest of the first verse is its predicate.

“This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The Arabic term which is rendered in translation as have been perfected also denotes firmness of structure and precision of meaning. Every word, every phrase is used carefully to deliver exactly the required meaning. There is no conflict or contradiction between its verses which are all distinctly spelled out. Each is used at its right place, under a proper heading, in order to impart a precise meaning.

Obviously the one who has so firmly perfected them, and distinctly spelled them out, is not the Messenger; he is God: “bestowed on you by One who is Wise, All-aware.” (Verse 1) His wisdom helps to mould their firm structure, and His comprehensive knowledge helps to give clarity to their detail. Furthermore, they come from Him directly, as delivered to His Messenger, without any distortion or alteration.

But what do they tell us? First, an outline of the basics of faith: “Worship none but God,” signifies that man should submit himself only to God, and obey none but Him.

“I come to you from Him as a warner and a bearer of glad tidings.” (Verse 2) This refers to the message and its dual purpose.

“Seek forgiveness of your Lord and then turn towards Him in repentance.” (Verse 3)

Whenever a sin is committed, it must be followed by a return to God and submission to Him. “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) Good reward then awaits those who repent and seek forgiveness. “But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This is a self-evident threat to those who turn away. Finally, the return to God who has absolute power: “To God you shall all return, and He has power over all things.” (Verse 4)

Having thus given a brief outline of what the Qur’ān, the book with perfected and clearly spelled-out verses, contains, the sūrah goes on to describe how some of them receive these verses when they are read to them by God’s Messenger. It describes the physical movements they make, hanging their heads down and covering their breasts to hide from God. It tells them of the absurdity of such action when God sees them even in their most private situations, and is fully aware of every move made by every creature on earth.

They cover up their breasts in order to hide from Him. Surely, when they cover themselves with their garments, He knows all that they keep secret as well as all that they bring into the open. He has full knowledge of what is in people’s hearts. There is no living creature on earth but depends for its sustenance on God; and He knows its habitation and its resting place. All this is in a clear record. (Verses 5-6)

These two verses portray an awe-inspiring scene worthy of careful study. It is enough to contemplate the fact that God has knowledge of, and power over, everything, while people of His own creation try to hide away from Him when His Messenger conveys His message.

The first verse portrays what the unbelievers did when the Prophet tried to recite to them God’s revelations. They covered their breasts and hung their heads down in order to hide from God, even though they felt, in the depth of their hearts, that He was the originator of this revelation. This they intimated on more than one occasion.

The same verse shows how futile such action is. God, who sent down this revelation, is watching them as they hide and as they come out of hiding. In the inimitable style of the Qur’ān this meaning is presented in an awesome personal and private situation. When they go to bed, alone, in the darkness of the night, with all their clothes and covers on, God remains with them. He sees what takes place in such a private situation, and He has power over them in this condition, as well as in any other condition: “Surely, when they cover themselves with their garments, He knows all that they keep secret as well as all that they bring into the open.” (Verse 5)

God certainly knows what is much more deeply hidden and what is kept much more secret. Their shrouds and coverings cannot hide anything from His knowledge.

In such a private situation, however, man feels that he is alone, unseen by anyone.

Hence, the Qur’ān touches his conscience and alerts him to what he may overlook:

“He has full knowledge of what is in people’s hearts.” (Verse 5)

He is, indeed, aware of the secrets people keep closely guarded. They are well hidden in people’s breasts and kept there permanently. For this reason they are described in the Arabic original as belonging to the bosom, as if they were inseparable. They are, nevertheless, known to God, who is well aware of every action, whisper and movement.

“There is no living creature on earth but depends for its sustenance on God; and He knows its habitation and its resting-place. All this is in a clear record.” (Verse 6) This is another example of God’s knowledge which encompasses everything. All the creatures which live on earth; every human being and every animal, whether it walks, flies, crawls or creeps; and every creature which lives underneath the soil or in the depths of the sea is known to God. He it is who provides them with sustenance and He knows where each one of them abides and where it lies down, where it comes and where it goes.

The sūrah moves ahead by giving people a clearer idea of their true Lord, drawing their attention to the fact that He has created the heavens and the earth according to a certain system, with well-defined stages, to serve a definite purpose. It points out certain manifestations of God’s power and wisdom which fit well with the theme of resurrection and reckoning, action and reward: ‘He it is who has created the heavens and the earth in six days, whereas His throne has rested upon water, so that He may test you [to make manifest] which of you is best in conduct. Yet if you say to them: ‘You shall be raised again after death,’ those who disbelieve are sure to say: ‘This is nothing but plain sorcery.’” (Verse 7)

The verse speaks of the creation of the heavens and the earth in six days, which we discussed when commenting on Verse 3 of Sūrah 10, Jonah, page 40 in this volume.

This creation is mentioned here in order to establish that there is a definite link between the system which holds the universe together and the system that regulates human life: “So that He may test you [to make manifest] which of you is best in conduct.” (Verse 7)

What is new in this reference to God’s creation is the addition of a parenthetical clause: “His throne has rested upon water.” This signifies that when God created the heavens and the earth, that is, when He brought them into existence in their final shape and form, water was there and God’s throne rested on water.

Where, how and in what condition was this water? How did God’s throne rest on it? These are questions which are not answered in the Qur’ānic text. It is not for any commentator who knows his limits to add anything to what the Qur’ānic statement signifies. In such matters, what God has chosen not to reveal to us we cannot know from any other source.

Nor is it for us to try to find some endorsement of any Qur’ānic statement by what we call ‘scientific’ theories, even if the Qur’ānic statement, at its face value, fits well with any particular theory. ‘Scientific’ theories are always liable to be turned upside down whenever scientists, having tested a new assumption, discover that it provides a more credible explanation of natural and universal phenomena than the earlier theory. Every Qur’ānic statement is true regardless of whether or not science discovers the fact it states. There is a difference between what we consider to be a scientific fact and what is a scientific theory. A scientific fact is subject to experiment, but it remains always within the realm of probability. It is never taken as absolute.

On the other hand, a scientific theory is based on an assumption which aims to explain a certain natural phenomenon or phenomena. It admits changes and amendments. It may even be proved wrong. Hence, it cannot be used to explain any Qur’ānic statement, nor can it be supported by the Qur’ān. Its scope is different from that of the divine book.

To seek compatibility between Qur’ānic statements and scientific theories betrays a lack of seriousness in one’s faith in the Qur’ān and one’s acceptance of it as true and as revealed by God who is well aware of all things. It betrays an overall fascination with science, giving it a far greater role than its natural one. Those who think that by attempting to establish compatibility between the Qur’ān and science do the Qur’ān and faith a service should be careful. Defeat has crept into their hearts.

In their denial of the Day of Judgement, the unbelievers are seen to be totally unaware of its close relation to the law that governs the whole universe. They demonstrate the same ignorance concerning punishment in this life. They question the fact that they have not already been overtaken by suffering and punishment.

They wonder at the delay: “If We defer their suffering for a definite term, they are sure to say: ‘What is holding it back?’ On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride.” (Verse 8)

Where earlier prophets had produced miracles, it was to no avail for their communities which continued to reject their messages. Immediate punishment was thus their lot. This was due to the fact that the messages delivered by those prophets were addressed to a specific community, or generation. And the miracles they produced were witnessed only by that generation.

The Prophet Muĥammad, however, was given the task of delivering the final message, addressed to all generations and all communities. The miracle supporting his message was not a material one. It could, therefore, be preserved so that it could be contemplated and accepted by generation after generation. It is divine wisdom, then, that has ruled out the infliction on his community of an exterminating punishment. However, such punishment may be visited on groups or individuals of this community at particular times. The same applies to the Jews and Christians, who received earlier Scriptures, and who also have never been subjected to the sort of catastrophe that had eliminated earlier communities.

In their ignorance the unbelievers here question why their punishment, if any, is delayed. They do not realize that it is delayed only to an appointed time. Nor do they recognize that behind this delay lies God’s wisdom and compassion. When the suffering overwhelms them, as it will surely do, they will have no means of averting it. It will encompass them all for their derision, evidenced by their questioning: “On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride.” (Verse 8)

A believer, indeed anyone who takes a serious view of things, does not ask for God’s punishment to be hastened. Such people know that if punishment is deferred, such deferment is as a result of God’s compassion and wisdom, so that those who are more responsive to faith may eventually accept it. Indeed in the period during which God chose not to inflict overwhelming punishment on the Quraysh unbelievers many of them adopted Islam and served it well afterwards. Of their offspring many were good servants of Islam. These are only partial manifestations of God’s purpose and wisdom. He alone knows it in full. Man, with his finite reason and hasty view, cannot know it all.

The rest of the passage describes aspects of the psychology of man, a remarkable creature who, without faith, remains short-sighted, inconsistent and vacillating: “And thus it is: if We let man taste some of Our grace, and then take it away from him, he becomes utterly in despair, totally ungrateful. And if We let him taste ease and plenty after hardship has visited him, he is sure to say: ‘Gone is all affliction from me,’ and he grows jubilant and boastful. Not so are the ones who are patient in adversity and do righteous deeds. They shall have forgiveness and a great reward.” (Verses 9-11)

Those who betray a total ignorance of God’s purpose and wisdom in creating the universe and man demand that the messengers be angels or, at least, accompanied by angels. They underestimate the value of the message and demand that a messenger be given vast treasure. Here the sūrah addresses the Prophet and asks what he is going to do about such people.

Is it, then, conceivable that you may omit any part of what is being revealed to you and feel distressed in your heart at their saying: ‘Why has not a treasure been bestowed on him from on high?’— or, ‘Why has not an angel come with him?’ You are only a warner, whereas God has everything in His care. (Verse 12)

This verse does not present a direct question. Instead it imparts the impression that any human being would be distressed at such ignorance, stupidity and intransigence. Basically, the Prophet is being asked whether his distress and irritation at such people would make him leave out some parts of the revelations he receives from God, so as to avoid the sort of answers other prophets received from their communities.

The ending of the verse, however, clearly states that the Prophet’s duty is to warn them: ‘You are only a warner.’ Such people need to be warned. Hence this aspect of the Prophet’s role is emphasized here.

As you do your duty you know that “God has everything in His care.” He will do with them what He wills, according to the laws He has established, and He will hold them accountable for what they do. The Prophet is not responsible for either their acceptance or denial of faith. He is only a warner.

This last verse lets us know the difficulties the Prophet faced at this time, and how he felt his burden to be very heavy indeed. It reminds us of the unbelievers’ intransigence, hostility and conceit. Few were they at this time who responded favourably to the Prophet’s call, and they endured great hardship. Yet, revelations continued to be bestowed on him from on high providing encouragement and reassurance.

The unbelievers often claimed that the Qur’ān was a forgery, invented by the Prophet. Here, he is instructed to challenge them to produce ten sūrahs similar to the Qur’ān, and to that end, they are able to seek the help of whomever they like: “If they say: We has invented it,’ say: ‘Produce, then, ten invented sūrahs like it, and call for help on all you can other than God, if what you say is true.’” (Verse 13) The same sort of challenge occurs in the preceding sūrah, Jonah, but there they are only challenged to produce one sūrah like the Qur’ān. So why are they now challenged to produce ten sūrahs?

Earlier commentators on the Qur’ān say that the challenge was narrowed down chronologically. They were first challenged to produce a book like the Qur’ān, then ten sūrahs and later the challenge was reduced to one sūrah. There is, however, no evidence to support this claim. It appears that Sūrah 10, Jonah, was revealed earlier than the present one, Hūd. The challenge there was to produce one sūrah while here it is ten. It is true that the chronological order of the revelation of verses does not necessarily follow the order of the revelation of the sūrahs in which they occur.

Furthermore, more than one sūrah could have been revealed at the same time. A later verse could have been attached to an earlier sūrah. We have, nevertheless, no evidence to prove that the verse which contains the challenge in Sūrah 10 was revealed at a later date than the challenge in the present sūrah. We simply cannot make such an arbitrary claim.

In his commentary on the Qur’ān, Al-Manār, the eminent scholar, Rashīd Riđā’, tries hard to explain the challenge made here to the unbelievers to produce ten sūrahs. He claims this challenge is concerned with the historical accounts given in the Qur’ān. He says that up to the time this sūrah was revealed God’s revelations included only ten sūrahs with such detailed accounts. In this connection, the production of a single sūrah would be much more difficult for them because of the different styles in which the historical accounts are told in the Qur’ān. If they were to imitate the Qur’ān they would have needed ten sūrahs to produce similar stories.16

The matter is, in my view, much easier than this. The challenge took into consideration the particular circumstances of those making the accusation that the Qur’ān was invented. As the process of its revelation continued, the Qur’ān dealt with particular conditions and cases. Each time, its response was the one most fitting to the case in hand. Hence, the challenge was once to produce a Qur’ān like the one revealed. In other situations it required them to produce a single sūrah, or ten sūrahs.

No chronological order needs to be taken into consideration. The purpose was to challenge them to produce anything like the Qur’ān, in full or in part. The challenge indeed related to the quality of the Qur’ān, not to any quantity of it. Needless to say, in quality, a single sūrah is the same as the Qur’ān in full.

“And call for help on all you can other than God, if what you say is true.” (Verse 13) The challenge included anyone they cared to call to their aid: their deities whom they claimed to be God’s partners, their finest poets as well as those among them who were endowed with the best literary talents. All they had to do to prove their allegation that the Qur’ān was invented, was produce ten sūrahs like those of the Qur’ān.

Have you considered him who takes his stand on a clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe. Who could be more wicked than one who invents lies against God? These shall be brought before their Lord, and witnesses shall say: ‘These are they who lied against their Lord.’ God’s curse is on the wrongdoers, who debar others from the path of God and seek to make it crooked, and who deny the life to come. Never can they be immune [from punishment] on earth, nor have they any friends to protect them from God. Their suffering shall be doubled. They could not bear to hear, and they used not to see.

These are the ones who have lost their own souls, and that which they used to invent shall fail them. Most certainly, it is they who in the life to come shall be the greatest losers. Those who believe and do righteous deeds and humble themselves before their Lord are destined for Paradise, and there shall they abide. The case of the two parties is like that of the one who is blind and deaf and the one who sees and hears. Can the two be deemed equal? Will you not take heed? (Verses 17-24)

These verses, with varying rhythm and a multitude of pointers and references, give us an impression of what the small group of early believers faced during that critical period of the history of Islam. It tells us that the situation needed to be clearly defined and faced with positive action.

The Qur’ān cannot be truly appreciated except by those who fight the same battle as the early believers and look to the Qur’ān for guidance and instruction. Those who try to understand the meaning of the Qur’ān in a cold and detached academic manner cannot appreciate its true nature as long as they remain away from its battle.

The Qur’ān never reveals its secrets to those who opt for safety and comfort even if their choice requires them to submit to some authority other than God’s.

“Have you considered him who takes his stand on a clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Qur’ānic commentators express different views about the meaning of this verse, depending upon their understanding of the referent of each of the third person pronouns used: ‘him who takes his stand on a clear evidence from his Lord,’ ‘a testimony from him,’ and [it is] followed by’.17 To my mind, the weightier view is to say that the one ‘who takes his stand on a clear evidence from his Lord’ is the Prophet Muĥammad (peace be upon him), and, by extension, everyone who believes in his message. The next phrase, ‘followed by a testimony from Him,’ means that the Prophet is followed by a witness giving a testimony to the truth of his message and prophethood. This witness is the Qur’ān which is, by itself, proof of its being revealed from God, as no one can produce anything similar to it. ‘Which is preceded by,’ again refers to the Qur’ān as a witness, while ‘the Book of Moses’ also testifies to the truthfulness of the Prophet as it contains clear references to him as the final prophet, and also by the fact that in its original form, the Torah, which is the Book of Moses, is in full agreement with the Qur’ān.

“So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) The Prophet never entertained any doubt about the truthfulness of the revelations he was receiving. How could he have doubted when he had taken his stand on clear evidence from his Lord? However, this divine instruction, coming immediately after all the pointers and evidence made in this verse, suggests that the Prophet was concerned that his call had not made any real headway in Makkah and that it faced determined opposition from many quarters.

He therefore needed some reassurance, as did the small group of his followers. Such reassurance is granted here by God, the Merciful.

The advocates of Islamic revival face a similar situation wherever they happen to be. They have to confront all sorts of rejection, hostility, ridicule, persecution as well as physical and moral repression. All forces of jāhiliyyah, local and international, are marshalled against them. They are subjected to the most ghastly and wicked forms of repression. Conversely, those who conduct such persecution are treated as heroes. In their present difficulty, the advocates of Islam will be well advised to understand this verse fully, with all that it states and implies. They are in urgent need of the reassurance provided by God’s appropriate affirmation: “Be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17)

Advocates of Islam need to find within themselves a share of the clear, divine evidence God’s messengers had in their hearts. They need to feel His mercy which God’s messengers never doubted for a moment and through which they confirmed their commitment regardless of the great difficulties they faced: “Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63)

Advocates of Islam nowadays face a situation that is not dissimilar to the situations faced by God’s messengers (peace be upon them). In fact, our situation today is similar to that which prevailed when the Prophet conveyed his message to all of humanity. He faced the jāhiliyyah into which humanity had sunk after it was put on the path of Islam [i.e. submission to God] by Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, John, Jesus and the rest of the prophets.

Jāhiliyyah may or may not recognize the existence of God. In either form it appoints for people deities who rule over them in a way that is different from that revealed by God. It establishes for mankind values, traditions and legislations which make them submit to these deities, and not to God. The Islamic message to all of humanity is to renounce these false deities in order to return to God. We should believe in Him as our only Lord, submit ourselves to Him, follow only His legislation and obey only His commandments. This is indeed what starts the grinding battle between monotheism and polytheism, Islam and jāhiliyyah, the advocates of Islamic revival and the tyrants who rule the world in the name of their false deities.

To invent any lie is to commit a terrible crime against truth and against the person concerned. How much more terrible the crime becomes then when the lies are fabricated against God? The culprits then “shall be brought before their Lord, and witnesses shall say: ‘These are they who lied against their Lord.’” (Verse 18) It is a scene where their crime is publicized and they are disgraced. They are singularly pointed out and everyone is made aware that their lies were ‘against their Lord’. The scene carries an air of defamation, and is followed by a suitably appropriate curse: “God’s curse is on the wrongdoers.” (Verse 18)

This curse is invoked by the witnesses, who are the angels, the messengers and the believers, or probably, all mankind. Thus, humiliation awaits them on that vast stage where they are brought to account. Or, perhaps, it is God’s final decision in their case along with the humiliation and the disgrace which they are made to endure in front of all people. In this case it should be read not as an invocation, but as a statement of fact: “God’s curse is on the wrongdoers.” The wrongdoers are those who associate partners with God and who fabricate lies against Him in order to debar others from His path.

“And seek to make it crooked.” (Verse 19) They do not wish to act with honesty and sincerity. They do not like to behave in a straightforward manner. They prefer crookedness and deviousness. The pronoun ‘it’ used here refers to either the path of God or to life generally. The truth about them is emphasized, for they are those ‘who deny the life to come.’ The Arabic expression here is much more emphatic, so that the enormity of their crime is portrayed in sharp relief.

Those who ascribe partners to God (limitless is He in His glory) are the wrongdoers who, indeed, wish all life to be crooked. For they deliberately take themselves away from the straightforward and honest path of Islam. Submission to any deity other than God can only bring about crookedness in every aspect of human existence. When people submit themselves to deities other than God Almighty, they bring humiliation into their own lives, whereas God wants them to enjoy dignity.

They perpetrate injustice and oppression while God wants life to be based on justice and fair play. They also waste their own efforts as they try to make their own deities look big and blow up their images so that they can fill the place which belongs to God alone.

These people, cursed and turned away as they are, can never “be immune from punishment on earth.” (Verse 20) God is always able to punish them in this life, if He so wishes. “Nor have they any friends to protect them” or to support them against God.

It is, however, His will to defer their punishment to the future life, so that they will endure torment in this world and in the world to come. “Their suffering shall be doubled.” (Verse 20) They have wasted their senses, and lived as if they were dispossessed of their faculties of hearing and seeing: “They could not bear to hear, and they used not to see.” (Verse 20)