Surah Ha-Mim as-Sajdah, Footnote 1

This is a brief introduction to the surah. On reflecting on the discourse that follows, it becomes clear how what is stated in this introduction relates to the subject matter that comes after it.

First, it is stated that this speech is being revealed from God. That is, no matter how much you keep repeating that Muhammad (peace be upon him) is composing it himself, the fact remains that this discourse is a revelation from the Lord of the worlds. Furthermore, by stating this, the addressees are also being alerted to the fact that if you become enraged on hearing this speech, your anger is not against Muhammad (peace be upon him) but against God; if you reject it, you are not rejecting the word of a human being but the word of God; and if you turn away from it, you are turning your face away not from a human being but from God.

Second, it is stated that the One who has revealed it is a God who is infinitely merciful toward His creation (Rahman and Rahim). Mentioning the attribute of mercy—rather than God’s other attributes as the one who reveals—points to the reality that He has sent down this discourse out of the demand of His own mercifulness. Through this, the addressees are being warned that anyone who turns away from this discourse, or rejects it, or becomes enraged at it, is in fact acting as an enemy to himself. This is indeed a supreme blessing which God has sent down purely on the basis of His mercy, for the guidance and well-being of mankind. Had God turned away from human beings, He would have left them to wander in darkness, with no concern for what pit they might fall into. But it is His grace and generosity that, along with creating them and providing their sustenance, He also considers it His responsibility to show them the light of knowledge so that their lives may be set right—and it is on this basis that He is sending down this discourse upon one of His servants. Now who could be more ungrateful, and more of an enemy to himself, than one who, instead of benefiting from this mercy, instead runs to fight against it?

Third, it is stated that the verses of this Book have been expounded in full detail. There is nothing obscure or complicated in it such that anyone could excuse himself from accepting it on the grounds that he cannot understand its contents. Rather, it clearly explains what truth is and what falsehood is, which beliefs are correct and which are wrong, what constitutes good character and what constitutes bad character, what is virtue and what is vice, which path leads to a person’s good and which path leads to his own loss. If anyone rejects such clear and open guidance, or pays no attention to it, he can offer no excuse. His attitude plainly means that he himself wishes to remain upon falsehood.

Fourth, it is stated that this is a Qur’an in the Arabic language. The meaning is that if this Qur’an had come in some other language, the Arabs could have offered the excuse that they were simply unfamiliar with the language in which God had sent His Book. But this is their own language—they cannot make not understanding it into an excuse. (In this connection, verse 44 should also be kept in view, where the same theme is expressed in another way; and the doubt that non-Arabs would then have a reasonable excuse for not accepting the call of the Qur’an has already been addressed elsewhere.)

Fifth, it is stated that this Book is for those who possess knowledge—that is, it benefits one who can tell the difference between a diamond and a stone.

Sixth, it is stated that this Book gives glad tidings and warning. That is, it is not merely presenting some abstract idea, a philosophy, or a literary composition whose acceptance or rejection carries no consequence. Rather, it is proclaiming aloud to the whole world that the results of accepting it are magnificent, and the results of rejecting it are utterly dreadful. Only a fool could dismiss such a Book lightly.