Commentary on Surah Fussilat (41), Verses 1–3

Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

Text and Translation

حم ﴿١﴾ تَنزِيلٌ مِّنَ الرَّحْمَـٰنِ الرَّحِيمِ ﴿٢﴾ كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ ﴿٣

1. “Hā, Mīm.”
2. “A revelation from the Most Merciful, the Especially Merciful.”
3. “A Book whose verses are detailed, an Arabic Qur’ān for a people who know.”

Verse 41:1 – “Ḥā Mīm.” This verse consists of the disjointed letters Ha and Meem (حــم). Classical scholars classify Ḥā Mīm among the hurūf al-muqaṭṭaʿāt – the mysterious letter combinations that open certain surahs. It is generally held (as in Ibn Kathīr’s tafsīr) that these letters are a miraculous part of the Qur’an whose full meaning is known only to Allah​. They serve to draw the listener’s attention, but do not have an independent literal meaning that we can grasp​. Thus, most commentators simply acknowledge them and move on to the next verse without speculating further.

Verse 41:2 – “[It is] a revelation from the Most Merciful, the Most Compassionate.” Here the Qur’an establishes its divine origin and the benevolent nature of its source. Classical exegetes like Ibn Jarīr al-Ṭabarī and Ibn Kathīr note that the phrasing confirms the Qur’an is sent directly from Allah, not authored by any human​. In context, this was a rebuttal to those in Makkah who alleged that the Prophet ﷺ was composing the Qur’an himself. The verse emphasizes that tanzīl (revelation) comes min al-Raḥmān al-Raḥīm – from the Most Merciful, Most Compassionate God.

According to Maududi (a modern commentator), highlighting Allah’s mercy here signals that revealing the Qur’an is an act of mercy and grace towards humanity​. Allah, in His compassion, did not leave mankind to wander in darkness; He sent down guidance out of care for our well-being​. Thus the Qur’an should be received as a merciful guidance. Rejecting it, as Maududi remarks, is portrayed as an act of ingratitude and self-harm, for one spurns a great blessing by turning away.

Verse 41:3 – “A Book whose verses have been detailed, an Arabic Qur’an for a people who know,” provides several key descriptions of the Qur’an:

• It is a “Book with verses detailed (or explained in detail)” – kitābun fuṣṣilat āyātuhu. Classical mufassirūn explain fuṣṣilat to mean the verses are made clear, well-expounded, and distinctly set forth​. Al-Ṭabarī, for instance, glosses fuṣṣilat āyātuhu as “its verses have been made clear (buyyinat āyātuhu).”​ Ibn Kathīr likewise says the Qur’an’s verses are perfectly clear in meaning and wisely differentiated between truth and falsehood, lawful and unlawful​. In other words, the Qur’an does not present vague riddles; its guidance on beliefs and practices is plainly articulated. Classical commentators often mention that the Qur’an contains stories, commands, prohibitions, promises, and warnings in a distinctly explained manner​. Modern interpreters reinforce this point: “There is nothing confusing or ambiguous in it… it has plainly told what is truth and falsehood, right and wrong…”​ Thus, the Qur’an is a clear message and guidance, leaving no excuse of misunderstanding for those who hear it​.
• It is an “Arabic Qur’an” – revealed in the Arabic language. Both classical and modern scholars stress the significance of this. In the immediate context, it means the Qur’an was sent in the language of the first audience (the Arabs of Makkah) so that they could comprehend it directly​. As Maududi notes, the Arabs could not claim ignorance of its meaning since it spoke in their own tongue​. Ibn Kathīr observes that because it is in a clear Arabic language, its words are “clear and not confusing” to its audience​. The choice of Arabic is part of what makes the message accessible and detailed. (Importantly, elsewhere (Q.12:2) Allah says He sent the Qur’an as an Arabic recital “so that you may understand”, linking language to comprehension.) The verse subtly implies that any people who receive a revelation receive it in their own language (cf. Q.14:4), and Arabic was simply the vehicle for this final message. Classical tafsīr sometimes adds that Arabic, a rich and eloquent language, is well-suited for the detailed guidance the Qur’an contains. The Quran itself in verse 44 of this same chapter remarks that if it had been revealed in a non-Arabic tongue, the audience would have protested, so it came in Arabic to eliminate that argument​.
• It is “for a people who know” – li-qawmin ya‘lamūn. The message of the Qur’an is directed to people of understanding and knowledge. Ibn Kathīr comments that this clear style “will be readily understood by scholars” and people of sound knowledge​. It invites the listener to use their intellect (`aql) to grasp the truth. Those who approach it with knowledge and sincerity will recognize its guidance. In contrast, the arrogant or ignorant may derive no benefit – “For the ignorant it is as useless as a precious diamond to one who cannot distinguish it from a stone,” says Maududi​. In classical commentary, “people who know” can imply those who know the language and appreciate the message, or more broadly any who use their reason. The Qur’an frequently says it is a guidance for people who “reflect,” “understand,” and “have knowledge.” Thus, the phrase underscores that the Qur’an’s guidance opens itself to those willing to think and learn. (It is worth noting that this description does not mean the Qur’an is only for an educated elite – rather, it challenges its audience to be thoughtful. Everyone is invited to become of those “who know” by pondering its verses.)

Although not part of the question’s verse range, the next verse (41:4) is directly connected and completes the thought: “Giving glad tidings and warning….” The Qur’an is described as bearing good news for the believers and a warning to those who reject faith​. Classical exegesis, like Ibn Kathīr’s, explains that sometimes the Qur’an announces happy rewards (Paradise, forgiveness) for those who accept its guidance, and at other times it warns of punishment (Hell, God’s wrath) for those who turn away​. This dual role as bashīr (bearer of glad tidings) and nadhīr (warner) is a recurring theme in the Qur’an’s self-description. The majority of the Makkans, sadly, “turned away” from this message despite its clarity, as the latter part of verse 4 and verse 5 go on to describe​. They covered their ears and hearts, which the commentators say is a metaphor for their obstinate rejection, not an indictment of the Qur’an’s clarity​.

In summary, Qur’an 41:1–3 serves as an introduction to Surah Fussilat (“Explained in Detail”), highlighting the nature of the Revelation: it is truly from God (not man-made), given out of divine mercy, communicated in clear and detailed verses, in the Arabic tongue for its first audience, and meant to be understood and heeded by people of knowledge. Classical tafsīrs (like Ṭabarī, Qurṭubī, Ibn Kathīr) and modern commentators alike converge on these points. They emphasize that the Qur’an is a clear guidance and a manifestation of mercy, and they admonish that turning away from it is to one’s own loss​. The passage effectively invites the reader to listen with an open mind and heart. As Maududi writes, “Only a fool could reject it with scant attention.”​

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Thematic Parallels in the Qur’an

Below is a collection of other Qur’anic verses grouped under four key themes apparent in 41:1–3: (1) The Qur’an as guidance and a clear message; (2) The Qur’an revealed in Arabic; (3) The Qur’an as a source of glad tidings and warning; (4) The Qur’an sent for people who use reason (know, reflect, understand). Each theme is illustrated with verses (cited by chapter:verse) carrying similar messages.

1. Qur’an as Guidance and a Clear Message

• 2:2 – “This is the Book about which there is no doubt, a guidance for those mindful of Allah.”​ The opening of Surat al-Baqarah declares the Qur’an to be absolutely free of doubt and a source of guidance (hudā) for the God-fearing.
• 2:185 – “The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs of guidance and criterion…”​ Here the Qur’an is explicitly called guidance for all people, and bayyināt (clear evidences) of that guidance – reinforcing that its message is manifest and distinguishing right from wrong.
• 27:1–2 – “These are the verses of the Qur’an and a clear Book; a guidance and good tidings for the believers.”​ The Qur’an describes itself as kitābun mubīn (a clear Book), and in the next verse as guidance (hudā) – in this case coupled with good news for believers. This pairing shows that guidance is delivered in a clear, unambiguous form.
• 45:20 – “This [Qur’an] is enlightenment for mankind and guidance and mercy for a people who are certain [in faith].” Here again the Qur’an is hudā (guidance) and a mercy, emphasizing its role in leading people to truth. It is described as an enlightenment or clear exposition (basā’ir), indicating its message brings clarity to those who reflect.

(Many other verses echo this theme: e.g. 10:57, 16:89, 41:44 – the Qur’an is called mubīn (clear), hudā (guidance), raḥmah (mercy), nūr (light), etc., signifying a message meant to guide humankind plainly.)

2. Qur’an Revealed in Arabic

• 12:2 – “Indeed, We have sent it down as an Arabic Qur’an so that you might understand.”​ This verse plainly states the language of revelation – Arabic – and the reason: that its audience may comprehend it fully. The use of Arabic is directly tied to gaining understanding (la‘allakum ta‘qilūn).
• 41:3 – “A Book whose verses are explained in detail, a Qur’an in Arabic for people who know,” as discussed above, reiterates this point. (Other verses in Fussilat add that had it been in a foreign tongue, the locals would have found it hard to accept​.)
• 42:7 – “And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities (Mecca) and those around it…” This underscores that Arabic was chosen because the Prophet’s primary audience were Arabic speakers of Mecca and its surroundings, again highlighting direct accessibility.
• 39:28 – “[It is] an Arabic Qur’an, without any deviance (crookedness) that they might become righteous.”​ Not only is the Qur’an in Arabic here, but it is described as having no ‘iwaj (no distortion or flaw) – reinforcing that in its Arabic form it is perfectly clear and straight, so that people may be guided to piety.
• 26:195 – “In a clear Arabic tongue.” (Describing the Qur’an’s revelation via the Angel Gabriel in the Prophet’s heart.) The phrase bi-lisānin ‘arabiyyin mubīn highlights that Arabic is the medium and that medium is mubīn (clear/eloquent).

(Additional references: 13:37, 16:103, 20:113, 43:3, 46:12 all stress the Arabic language of the Qur’an. This was significant in the Qur’an’s context, and by extension, it establishes that the final revelation is preserved in the Arabic text, even as it is translated for other nations.)

3. Qur’an as Glad Tidings and Warning

• 17:9–10 – “Indeed this Qur’an guides to what is most upright and gives good tidings to the believers who do righteous deeds that they will have a great reward, and that those who do not believe in the Hereafter – We have prepared for them a painful punishment.”​ Verses 9–10 of Surat al-Isrā illustrate both sides: the Qur’an brings the happy news of great reward (Paradise) for the faithful, and warns of punishment for disbelievers (though the warning in this case is given by describing the prepared punishment).
• 18:2 – “[He has made it] straight, to warn of severe punishment from Him, and to give good tidings to the believers who do righteous deeds that they will have a good reward.” This verse from Surat al-Kahf succinctly shows the Qur’an’s mission: it is qayyiman (straightforward) in order to warn of God’s wrath and announce good news of a “handsome reward” (Paradise) for the righteous. Both functions are mentioned in one sentence.
• 19:97 – “So We have only made it [the Qur’an] easy in your own language so that you may give good news to the righteous and warn with it a hostile people.”​ Here we see the themes of Arabic language and the dual role combined. The Qur’an’s ease and clarity in Arabic enables the Prophet to deliver glad tidings (tubashshir bih) to those who are God-fearing, and to warn (tundhir bih) those who stubbornly oppose the truth.
• 46:12 – “And this is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good.”​ This verse from Sūrat al-Aḥqāf ties several themes together. It emphasizes the Qur’an’s Arabic tongue and explicitly states its purpose to warn wrongdoers and give good news to the virtuous. This directly mirrors the description in Fussilat 41:4 (“a bearer of good news and a warner”).
• 36:11 – “You can only warn those who follow the Reminder (Qur’an) and fear the Most Merciful unseen…” (implying that the warning of the Qur’an benefits those who have an inner fear of God). And 36:17 (words of the messengers) – “Our duty is only to deliver the clear message (balāghun mubīn).” – While 36:17 speaks in the voice of messengers, it underscores that their role (through the Qur’an) is to convey a clear warning/good news, not to compel belief.

(The pairing of bashīr (bearer of glad tidings) and nadhīr (warner) appears in many places regarding the Prophet and the Qur’an – e.g. 2:119, 25:1, 33:45–46, 34:28. The Qur’an often reminds that accepting the message yields reward, and rejecting it risks punishment, thus its communication is simultaneously hopeful and cautionary.)

4. Qur’an for People Who Know, Reflect, or Understand

• 38:29 – “[This is] a blessed Book which We have revealed to you, O Muhammad, that they might reflect upon its verses, and that those of understanding would be reminded.”​ This verse (from Sūrah Ṣād) explicitly states two wisdoms behind the Qur’an’s revelation: so that people ponder its verses (liyaddabbarū āyātihī) and so that the intelligent (ulū l-albāb, “people of sound understanding”) may remember and take heed. It highlights the Qur’an’s appeal to thoughtful engagement and intellectual reminder.
• 47:24 – “Do they not then reflect on the Qur’an, or are there locks upon their hearts?” While phrased as a rebuke, this verse reinforces that the Qur’an is meant to be reflected on (yatadabbarūna al-Qur’ān). Understanding the Qur’an is not automatic; one must unlock one’s heart and think. The verse implies that the intended audience is expected to use their reason.
• 12:2 – “We have sent it down as an Arabic Qur’an so that you might understand.”​ (Also 43:3 which is almost identical.) Both verses tie the Qur’an’s language to the use of the intellect. “That you might understand (ta‘qilūn)” shows the Qur’an actively addresses our faculty of reason. It is a direct invitation to ‘aql. The expectation is that by hearing it in a language they know, people will comprehend and come to know the truth.
• 6:105 – “Thus do We repeatedly explain the signs, that they may say, ‘You have studied,’ and that We may make it clear for a people who know.” In this verse, Allah mentions that He varies and clarifies the revelations so that the truth becomes clear to those “who have knowledge.”​ The phrase li-qawmin ya‘lamūn (people who know) here, as in 41:3, emphasizes that the Qur’an’s clarity is apparent to people who use knowledge and reason. (It also subtly challenges the disbelievers who claimed the Prophet was taught by others – the verse says the signs are explained thoroughly despite their scoffing, so that sincere seekers will recognize the message.)
• 16:44 – “And We revealed to you the Message (Qur’an) that you may make clear to the people what was sent down to them and that they might give thought.”​ This verse underlines that even the Prophet’s explanations of the Qur’an aim to make people think. The end of the verse, “la‘allahum yatafakkarūn” (“so that they may reflect”), shows that understanding the revelation requires contemplation. The Qur’an is for those who will ponder its teachings and thereby come to realize the truth.
• 14:52 – “This [Qur’an] is a proclamation for mankind so that they may be warned by it, and so that they may know that He is but One God, and so that those of understanding will remember.” In this concluding verse of Sūrah Ibrāhīm, we see multiple aims: general warning, establishing knowledge of God’s oneness, and calling people of understanding to pay heed. It encapsulates the idea that the Qur’an is ultimately heeded by “ūlū l-albāb”, the insightful.

(Throughout the Qur’an, one finds phrases such as “We have made the signs clear for a people who understand/know” (e.g. 2:242, 30:28), or “in order that you may understand/reflect” (e.g. 2:219, 5:58, 45:13). The repetition of these phrases underscores that the Qur’anic message is targeted at awakening human understanding. It invites reflection and demands use of intellect, thereby addressing “people who reason”.)

The above quoted Quranic verses collectively testify to the Qur’an’s self-description as a clear guidance in Arabic, bringing both promise and warning, meant for thoughtful minds. The thematic groupings above demonstrate how frequently these concepts recur across the Qur’an, underscoring the message introduced in Surah Fussilat verses 1–3. Each theme is a thread that winds through the scripture, forming a rich tapestry of guidance for those who seek understanding.