بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

حم ﴿۱﴾ تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ ﴿۲﴾ غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيرُ ﴿۳﴾ مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِي الْبِلَادِ ﴿۴﴾ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَالْأَحْزَابُ مِنْ بَعْدِهِمْ وَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ وَجَادَلُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ فَأَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابِ ﴿۵﴾

﴾1﴿ Haa-Meeem
﴾2﴿ Tanzeelul Kitaabi minal laahil Azeezil 'Aleem
﴾3﴿ Ghaafiriz zambi wa qaabilit tawbi shadeedil 'iqaabi zit tawli laaa ilaaha illaa Huwa ilaihil maseer
﴾4﴿ Maa yujaadilu feee Aayaatil laahi illal lazeena kafaroo falaa yaghrurka taqallubuhum fil bilaad
﴾5﴿ Kazzabat qablahum qawmu Noohinw wal Ahzaabu min ba'dihim wa hammat kullu ummatin bi Rasoolihim li ya'khuzoohu wa jaadaloo bilbaatili li yud hidoo bihil haqqa fa akhaztuhum fa kaifa kaana 'iqaab

﴾1﴿ Haa-Meeem
﴾2﴿ The revelation of this Book is from Allah, the Almighty, the All-Knowing
﴾3﴿ The Forgiver of sin, the Accepter of repentance, the Severe in punishment, the Possessor of might—there is no deity except Him; to Him alone is the return.
﴾4﴿ They do not dispute the signs of Allah Most High except the disbelievers, so let not their movement through the cities deceive you
﴾5﴿ The people of Noah (peace be upon him) and opposing groups after them denied before them, and every nation plotted firmly against their messenger to seize him (to kill him), and they disputed using falsehood to nullify the truth. So I seized them—then how was My punishment

Surah Ghafir

The forgiver

From this surah to Surah Al-Ahqaf, there are seven surahs known as Hawamim, and this is the third in the series. Khazin and Khatib have narrated from Ibn Abbas (may Allah be pleased with them both) that "everything has a core (essence), and the core of the Quran is Hawamim." If these narrations are authentically established, they will indicate the greatness of these surahs.
Relevancy: This surah has many connections with the previous surah. The first connection is that Surah Az-Zumar refutes shirk (associating partners with Allah) in worship, while this surah refutes shirk in supplication (du'a), which is a part of worship. The second connection is that in Surah Az-Zumar, the worldly warning (takhwif dunyawi) was mentioned briefly, whereas in this surah, it is detailed through the account of Pharaoh and his people.
Claim of this surah: This surah refutes shirk in supplication (du'a) and establishes tawhid in supplication. This concept has been mentioned seven times in the verses (12, 14, 20, 43, 60, 65, 74), and it is demonstrated in five ways: first By rejecting all forms of shirk (associating partners with Allah). second Through eight rational arguments proving the oneness of Allah in supplication. third By narrating the story of the believing man (Rajul Mu’min). fourth By mentioning the destruction of Pharaoh and his people due to their denial of tawhid. fiveth By emphasizing the greatness of this matter.
Summary of the surah: This surah is divided into three sections. The first section extends up to verse 14 and contains four key themes, serving as an introduction to the surah’s main message and emphasizing its greatness: first Encouragement toward the Quran by mentioning nine attributes of Allah Most High. second Warning and both worldly and hereafter punishment for those who dispute the Quran and the claims of this surah. third Glad tidings for the believers, highlighting the supplications of the angels on their behalf. fourth A warning of punishment in the Hereafter for the deniers, along with the reason for their torment, which is their rejection of tawhid (the oneness of Allah).

interpretation

[1] This surah begins with muqatta‘at (disjointed letters), a subject that has been discussed repeatedly before. The preferred opinion is that these letters indicate the miraculous nature of the Noble Quran. For this reason, immediately after them, the surah mentions the greatness of the Quran.
[2,3] This passage encourages adherence to the Quran and highlights its greatness by mentioning nine magnificent attributes of its Revealer—Allah Most High. This is the first of the themes summarized earlier. The word (الطَّوْلِ) means ghina (self-sufficiency), indicating that Allah is independent of the polytheists. It is also interpreted as virtue, bounty, and power. Qurtubi, Khatib Shirbini, and others have narrated an incident about Umar (may Allah be pleased with him). He once wrote these verses as a warning for a man involved in drinking alcohol. When the man read them, he wept and repented. Umar (may Allah be pleased with him) then advised the people: "If one of your brothers falls into a mistake, treat him in this manner—pray for his repentance and forgiveness, and do not let him fall into the hands of Satan."
[4] This passage serves as a warning for those who dispute the Quran, which constitutes the second theme of the surah. Anyone who argues against the Quran and its core message—Tawhid (the oneness of Allah)—is considered a disbeliever. A Hadith Marfu‘ states: "Disputing about the Quran is disbelief." Another hadith mentions that such disputes led to the destruction of past nations. The intended meaning of "dispute" here refers to criticizing and attacking the Quran, labeling it as magic, poetry, soothsaying, etc., and raising baseless objections against it. This type of argumentation is called "disputation with falsehood" (jidal bil-batil). In this surah, it is mentioned in various expressions in verses 5, 35, and 56. The phrase (فَلَا يَغْرُرْكَ) serves as a response to a potential doubt: If these disputants are disbelievers, why do they enjoy prosperity and wealth in this world? The answer is given—this is not true enjoyment but rather deception (taqallub). Although they may possess land, businesses, and large armies, these are not signs of real success. Instead, they are a cause of distress and burden, and they lack true peace and contentment.
[5] This passage serves as a worldly warning by mentioning the fate of past disputants and the punishment that befell them. It highlights three of their spiritual diseases: firdt Denial (تَكْذِيبُ) – They rejected the truth. second Burdening the Messengers (تَكْلِيفُ الرُّسُلِ) – They harassed and opposed the prophets. third Disputing with Falsehood (جِدَالٌ بِالْبَاطِلِ) – They argued using baseless objections. (لِيَأْخُذُوهُ) – This refers to their intent to seize, imprison, or kill the messengers, as well as imposing burdens on them. (بِالْبَاطِلِ) – This indicates their false arguments and baseless doubts, which had no truth or substance. (لِيُدْحِضُوا بِهِ الْحَقَّ) – This was the ultimate objective of their disputation: to undermine and invalidate the truth.