A JOURNEY TO SPIRIT OF QURAN - CHAPTER 5
MY FAITH (MY IMAN)
A JOURNEY TO SPIRIT OF QURAN (RUH-UL-QURAN)
BY - ENGINEER NEYAZ AHMAD
CHAPTER 5: THE OPENING QURAN 1:3
[5.1] Let's proceed to the next verse of the Quran and compare it with the corresponding verse in the Tenakh/Old Testament.
Quran 1:3
الرَّحْمٰنِ الرَّحِیْمِۙ
"The Entirely Beneficent the Especially Merciful,"
[5.2] Here, Allah s.w.t is reaffirming two essential attributes of Himself, which we invoke to seek His mercy in both our earthly existence and in the hereafter.
[5.3] When we are profoundly moved by the magnificence of something, we often express our awe using superlatives. If one superlative alone fails to fully capture our admiration, we instinctively reiterate the exceptional excellence of the object by adding a second superlative with a similar meaning. This helps to emphasize the extraordinary depth of our admiration. In the case of Allah's attributes, the word "Rahman" signifies intensity, indicating the profound depth of His mercy. However, Allah's mercy and benevolence toward His creation are so vast, extensive, and infinite that no single word, no matter how potent its connotation, can fully encapsulate it. Therefore, the epithet "Raheem" is added to "Rahman," further underscoring the boundless nature of Allah's mercy and compassion.
Quran 1:4
مٰلِكِ یَوْمِ الدِّیْنِؕ
"The Owner of the Day of Recompense."
[5.4] Allah s.w.t will preside over the Day of Judgment, when all generations of humanity will assemble to give an account of their actions, and each individual will be duly rewarded or punished for their deeds. The mention of Allah s.w.t as the Lord of the Day of Judgment, following descriptions of His benevolence and compassion, serves as a reminder of another aspect of His divine attributes. It underscores that He will judge us all, and His absolute power will ensure that no one can resist the enforcement of His decreed punishments or prevent the bestowal of His rewards. Therefore, in addition to expressing gratitude for nourishment, sustenance, compassion, and mercy, we must also hold Allah in awe because of His justice. We must not forget that our ultimate fate, whether happiness or misery, is entirely in His hands.
[5.5] Let's explore selected verses from the Tenakh/Old Testament in the upcoming discussion.
Genesis 1:3 (Tenakh/OT)
וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי-אוֹר
"And God said, 'Let there be light,' and there was light."
Let us read the last verse again from the perspective of Jews, Christians, and Muslims.
Genesis 1:3 (Jews)
Then HaShem said, “Let there be light”; and there was light.
Genesis 1:3 (Christians)
Then Jesus said, “Let there be light”; and there was light.
Genesis 1:3 (Muslims)
Then Allah s.w.t said, “Let there be light”; and there was light.
[5.6] Once again, these scriptures notably lack an introduction specifying the identity of God, simply stating "God said." We may interpret this as a reference to the Creator without a specific name, conveying the message "Let there be light." However, the exact location referred to by "there" remains ambiguous. Considering the preceding verses, where God created the heavens and the earth and the earth was described as formless with darkness over the deep, one can infer that God is speaking about the light specifically for the earth. This verse suggests that Allah s.w.t now commands "Kun" for the source of light for the earth. We understand that there are only two physical sources of light on earth: during the day, the sun illuminates the earth, and during the night, the moon provides light, reflecting the sunlight it receives.
Genesis 1:4 (Tenakh/OT)
וַיַּרְא אֱלֹהִיםאֶת-הָאוֹר כִּי-טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ
"And God saw the light, that it was good, and God divided between the light and the darkness."
Let us read the last verse again from the perspective of Jews, Christians, and Muslims.
Genesis 1:4 (Jews)
And HaShem saw the light, that it was good; and HaShem divided the light from the darkness.
Genesis 1:4 (Christians)
And Jesus saw the light, that it was good; and Jesus divided the light from the darkness.
Genesis 1:4 (Muslims)
And Allah s.w.t created the light, that it was good; and Allah s.w.t divided the light from the darkness.
[5.7] In Genesis 1:4, it is noted that God observed the light He had created and deemed it good, leading Him to separate the light from the darkness. This passage suggests that God is specifically referring to sunlight, as He orchestrates a clear division between day and night.
Genesis 1:5 (Tenakh/OT)
וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר יוֹם אֶחָד
"And God called the light Day, and the darkness He called Night. And there was evening, and there was morning—the first day."
Let us read the last verse again from the perspective of Jews, Christians, and Muslims.
Genesis 1:5 (Jews)
HaShem called the light Day, and the darkness He called Night. So the evening and the morning were the first day.
Genesis 1:5 (Christians)
Jesus called the light Day, and the darkness He called Night. So the evening and the morning were the first day.
Genesis 1:5 (Muslims)
Allah s.w.t called the light Day, and the darkness He called Night. So the evening and the morning were the first day.
[5.8] In Genesis 1:5, God establishes the concept of time on earth, designating the period of light as Day and the period of darkness as Night. He defines a full cycle of one night followed by one day as one complete day on earth. This aligns with our understanding that the earth rotates and completes a cycle of day and night within a 24-hour period. It seems that the Jewish/Biblical verse specifically refers to this 24-hour cycle of night followed by daylight on earth, without mentioning any other celestial bodies that emit light, such as stars like the Sun.
[5.9] Now, let's turn our attention to what the Quran has to say on this subject matter.
There are complete chapters in the Quran dedicated to topics related to the following names:
I. Light (Nur chapter 24)
II. Sun (Shams Chapter 91)
III. Moon (Qamar 54)
IV. Dawn (Fajr 89)
V. Morning Light (Adh-Duha 93)
VI. Night (Layl 92)
However, instead of delving into each chapter in detail, I will highlight here only three verses from the Quran that discuss light, to parallel the verses in the Tenakh/OT that say "Let there be light." It's noteworthy to mention that the Tenakh/OT also does not address the existence of countless stars like the Sun in other galaxies, unlike the Quran. The Quran refers to other sources of light as "lamps" and even dedicates a separate chapter titled "Star" (An-Najm 53).
Quran 21:33
وَ هُوَ الَّذِیْ خَلَقَ الَّیْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ١ؕ كُلٌّ فِیْ فَلَكٍ یَّسْبَحُوْنَ
"And He is the One who created the night and the day, and the sun and the moon; each in an orbit floating."
[5.10] The use of the words "kullun" (all) and "yasbahun" (floating) in the plural form suggests that not only the Sun and the Moon, but all celestial bodies are moving in their distinct orbits, with none being stationary. Verses 30-33 from this chapter can be interpreted using modern scientific concepts from physics, biology, and astronomy. However, for the purpose of this discussion, I have chosen to present only one verse from this chapter.
[5.11] It's important to highlight that verses 19-23 refute the concept of shirk (associating partners with Allah s.w.t), while verses 30-33 provide affirmative evidence of Tauhid (the Oneness of Allah s.w.t). These verses suggest that the creation and orderly function of the universe unmistakably indicate the work of a single, all-powerful Creator. It is illogical to believe that the universe was created merely for amusement. With such clear evidence of Tauhid visible in the earth and heavens, why would one reject the message of the Prophet (peace be upon him) and demand further signs?
Quran 24:35
اَللّٰهُ نُوْرُ السَّمٰوٰتِ وَ الْاَرْضِ١ؕ مَثَلُ نُوْرِهٖ كَمِشْكٰوةٍ فِیْهَا مِصْبَاحٌ١ؕ اَلْمِصْبَاحُ فِیْ زُجَاجَةٍ١ؕ اَلزُّجَاجَةُ كَاَنَّهَا كَوْكَبٌ دُرِّیٌّ یُّوْقَدُ مِنْ شَجَرَةٍ مُّبٰرَكَةٍ زَیْتُوْنَةٍ لَّا شَرْقِیَّةٍ وَّ لَا غَرْبِیَّةٍ١ۙ یَّكَادُ زَیْتُهَا یُضِیْٓءُ وَ لَوْ لَمْ تَمْسَسْهُ نَارٌ١ؕ نُوْرٌ عَلٰى نُوْرٍ١ؕ یَهْدِی اللّٰهُ لِنُوْرِهٖ مَنْ یَّشَآءُ١ؕ وَ یَضْرِبُ اللّٰهُ الْاَمْثَالَ لِلنَّاسِ١ؕ وَ اللّٰهُ بِكُلِّ شَیْءٍ عَلِیْمٌۙ
"Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a niche and within it a lamp, the lamp is in glass, the glass as if it were a brilliant star, lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knowing of everything."
[5.12] From this point onward, the discussion turns towards the hypocrites, who were actively seeking to sow discord within the Islamic community. They were just as determined to undermine the Islamic movement and the unity of the Muslim body as the non-believers were from outside. These individuals claimed to be believers and were outwardly part of the Muslim community, often having close relationships with Muslims, particularly the Ansar. This proximity allowed them to initiate and propagate mischief more effectively. As a result, even some sincere Muslims, due to their naivety or vulnerability, became unwitting instruments in their hands, and in some cases, even their supporters. Despite their profession of faith, their pursuit of worldly gains had blinded them to the divine light emanating from the teachings of the Quran and the Prophet Muhammad (peace be upon him). The indirect address to the hypocrites serves three purposes: firstly, to admonish them, as it is the foremost duty of Allah's mercy to continue admonishing those who persist in wrongdoing, regardless of their obstinacy.
[5.13] Secondly, to draw a clear distinction between true belief and hypocrisy, enabling every discerning individual within the Muslim community to recognize a genuine believer from a hypocrite. Therefore, if anyone, despite this clear differentiation, succumbs to the schemes of the hypocrites or lends them support, they should bear full responsibility for their actions.
[5.14] Thirdly, to unequivocally caution the hypocrites that Allah's promises are exclusively reserved for sincere believers who faithfully adhere to the principles and obligations of their faith. These promises are not extended to anyone who merely pretends to be a Muslim. Therefore, hypocrites and those who persist in sin should not harbor any expectation of sharing in these rewards.
[5.15] The term "heavens and the earth" in the Quran typically refers to the entirety of the universe. Therefore, the verse can also be interpreted to mean: Allah s.w.t is the light of the entire universe.
[5.16] Light is understood by humans as something that enables visibility, manifesting itself and illuminating other objects. Darkness, in contrast, signifies invisibility and obscurity. When objects become visible and exposed to view, humans perceive the presence of light. In this fundamental sense, Allah has been described as "Light," not in the context of a beam of light traveling at the speed of 186,000 miles per second and stimulating the optic nerve through the retina. This understanding of light is unrelated to the essence of the meaning for which humans have coined this term. Instead, the term "light" is used to encompass all forms of illumination experienced in the physical world. Similarly, all human words used to describe Allah are employed in their fundamental sense and meaning, rather than in reference to their physical connotations.
[5.17] When we attribute attributes like sight, hearing, gripping, or grasping to Allah s.w.t, it does not imply that Allah possesses physical organs such as eyes or ears like humans or animals. Similarly, when we say that Allah hears or grips, it does not mean that He hears through ears or grasps with hands like humans do. Rather, these terms are used metaphorically, and only someone with limited understanding would misconstrue them to mean that hearing, seeing, or grasping is possible only in the specific manner that we experience it.
[5.18] Likewise, interpreting the term "light" in the context of physical light rays emanating from a luminous body and affecting the retina would be shortsighted. This term does not apply to Allah s.w.t in a limited sense, but rather in an absolute sense. In this sense, He alone in the universe is the ultimate source of manifestation, as without Him, there would be nothing but darkness. Every source of light that illuminates other objects derives its light from Him; it possesses no inherent light of its own.
[5.19] The term "light" is also employed to denote knowledge, while ignorance is likened to darkness. In this sense, Allah s.w.t is the Light of the universe as well, because true understanding of reality and guidance can only be attained from Him. Without seeking guidance from His Light, the world would be engulfed in the darkness of ignorance, leading to vice and wickedness, “Blessed” refers to something that brings forth numerous benefits or advantages.
[5.20] This olive tree neither leans towards the east nor towards the west; it thrives in an open expanse or on a hill, basking in sunshine from morning till evening. Such a tree produces oil that emits a bright light. Conversely, a tree receiving sunlight exclusively from the east or west yields dense oil that produces dim light.
[5.21] In this analogy, Allah s.w.t is likened to the Lamp, while the universe is compared to the Niche. The glass covering represents the veil behind which Allah s.w.t has concealed Himself from His creation. However, this veil is not a physical barrier; rather, it is the result of the overwhelming intensity of divine manifestation. Human eyes cannot perceive Him, not because of darkness obstructing the view, but due to the overpowering brilliance of the all-encompassing Light radiating through this transparent veil. Human vision, constrained by its limitations, cannot grasp it. It can only perceive limited physical lights that fluctuate in brightness, appearing and disappearing, discernible only in contrast to existing darkness. However, the Absolute Light knows no opposing darkness; it does not fade but radiates perpetually with unyielding glory, transcending human perception and understanding.
[5.22] The lamp illuminated by the oil of a blessed olive tree, which stands neither in the east nor the west, serves as a metaphor to convey the idea of the lamp's perfect and brilliant light. In ancient times, olive lamps were renowned for their brightness, with the most superior oil obtained from trees positioned in open and elevated locations. Referring to Allah s.w.t as the Lamp in this parable does not imply that He derives His energy from an external source. Rather, it signifies that the Lamp described in the parable is not an ordinary one but the most radiant lamp imaginable. Just as a brilliant lamp illuminates an entire house, so has Allah s.w.t illuminated the entire universe in verse Quran 24:35.
[5.23] Once more, the phrase "its oil is (so fine) as if it were going to shine forth by itself though no fire touched it" serves to underscore the brilliance of the lamp's light, fueled by the finest and most readily combustible oil. The mention of the olive tree, its position neither in the east nor the west, and the high combustibility of its oil without fire are attributes of the lamp itself, highlighting its exceptional qualities. However, the essential components of the parable are limited to three: the Lamp, the Niche, and the transparent Glass Shade.
[5.24] The phrase "His light may be likened" clarifies any potential misunderstanding arising from the statement "Allah s.w.t is the light of the heavens and the earth." This indicates that referring to Allah s.w.t as light does not imply that His essence is solely comprised of light. In essence, He is a Perfect Being, possessing attributes such as All-Knowing, All-Powerful, and All-Wise, among others. The designation of "Light" is attributed to Him due to His perfection as a source of light, akin to how someone might be called Graceful due to their graciousness, or Beautiful due to their attractiveness.
[5.25] While Allah's Light illuminates the entire world, not everyone can perceive it. It is solely Allah s.w.t who grants the capacity to perceive His Light and benefit from it to whomever He wills. For those lacking inner perception, the day and night hold no distinction, akin to a blind person. They may see artificial light, sunlight, moonlight, and starlight, yet remain unable to perceive the Light of Allah s.w.t. To them, the universe appears shrouded in darkness. Just as a blind individual cannot see an obstacle in their path until they stumble upon it, similarly, those lacking inner perception cannot perceive even the brilliant realities around them, illuminated by Allah's Light. They will only become aware of them when they face the consequences of their own misdeeds on the day of resurrection.
[5.26] This signifies two key aspects: Firstly, Allah s.w.t comprehends the most fitting parable to elucidate a particular reality, and secondly, He discerns who is deserving of this grace and who is not. Allah s.w.t has no necessity to reveal His Light to those lacking aspiration or inclination towards it, and who are wholly absorbed in worldly pursuits and materialistic endeavors. This divine favor is reserved solely for those whom Allah s.w.t deems sincerely desirous of it, according to His knowledge.
Quran 39:69
وَ اَشْرَقَتِ الْاَرْضُ بِنُوْرِ رَبِّهَا وَ وُضِعَ الْكِتٰبُ وَ جِایْٓءَ بِالنَّبِیّٖنَ وَ الشُّهَدَآءِ وَ قُضِیَ بَیْنَهُمْ بِالْحَقِّ وَ هُمْ لَا یُظْلَمُوْنَ
"And the earth will shine with the light of its Lord, and the Book of deeds will be presented, and the Prophets and the witnesses will be brought forward, and it will be judged between them with truth, and they will not be wronged."
[5.27] "The witnesses" encompass those who will testify to the dissemination of Allah's s.w.t message to humanity, as well as those who will bear witness to the actions and deeds of individuals. It is not limited to human beings; rather, angels, jinn, animals, the faculties of human beings, their abodes, as well as trees and stones, will all serve as witnesses.
[5.28] Numerous Christians assert that Muslims worship the moon god due to the presence of crescent moon symbols at mosque entrances worldwide and the depiction of a moon-shaped minaret atop the clock tower building of the Grand Mosque of Kaba in Mecca. However, the existence of a chapter in the Quran dedicated to the celestial satellite, the Moon, contradicts this claim. In Islam, the moon holds significance primarily for tracking the lunar calendar, which dictates the timing of the annual 12-month cycle and the observance of key Islamic festivals such as Eid, as well as the fasting month of Ramadan.
[5.29] The Jewish tribe also relied on the moon to track their lunar calendar. However, due to the slight differences between the lunar and solar calendars, Jews adhere to a system of interpolation, adding an extra month—known as a leap month—seven times in a 19-year cycle to keep their lunar calendar aligned with the solar year. In contrast, Christians predominantly follow a solar calendar, which became established around the time of the birth of Jesus (peace be upon him). Dates after this event are commonly denoted as "A.D." for "anno domini" (Latin for "in the year of the Lord"), while dates before it are specified as B.C., signifying "before Christ."
[5.30] Let's summarize what we've learned so far. We began by examining two verses from the Quran, specifically Surah Al-Fatiha, where we observed the reiterated emphasis on two of Allah's beautiful attributes—Ar-Rahman (the Most Merciful) and Ar-Raheem (the Most Compassionate)—in verse 1:3. Verse 1:4 underscores Allah's sovereignty over the Day of Judgment, establishing a profound theme at the outset of the Quran.
[5.31] In contrast, we explored two verses each from the Tenakh and the Old Testament. These verses primarily focused on the creation of light as a source for day and night, providing a glimpse into the concept of light in the context of the Earth's illumination. However, they did not delve into the deeper purpose of life or offer a comprehensive introduction to God's attributes.
[5.32] The Quran, in subsequent chapters, expands significantly on the subject of light, not only addressing the physical sources of light on Earth but also delving into the concept of Allah's divine light. Conversely, the Tenakh and Old Testament fall short in providing a comprehensive understanding of the purpose of life, especially in preparing for the Day of Judgment. This disparity underscores the limitations in their portrayal of God's attributes and the overarching meaning of existence.
[5.33] Let's proceed by examining the following three verses of the Quran and then explore a few selected verses from the Tenakh and the Old Testament to discern the themes presented in each book.
Quran 1:5
اِیَّاكَ نَعْبُدُ وَ اِیَّاكَ نَسْتَعِیْنُؕ
"You Alone we worship, and You Alone we ask for help."
[5.34] The term "ibadah" (worship) encompasses three fundamental aspects: (i) the act of worship and adoration; (ii) obedience and submission to divine commands; and (iii) service and subjection to the will of God. In this specific context, the term embodies all these meanings simultaneously. Essentially, it signifies our declaration to God that we worship and revere Him, that we are committed to obeying His commands and following His guidance, and also that we acknowledge ourselves as His devoted servants. It underscores the idea that humanity's allegiance is solely directed towards God, making Him the exclusive Being of worship, unwavering obedience, and complete servitude.
[5.35] Our connection with God goes beyond mere worship; it extends to seeking His assistance and support. Recognizing Him as the Lord of the entire universe and the sole bestow-er of blessings, we turn to Him exclusively when seeking fulfillment of our needs. When we pray and supplicate, it is towards Him alone that we extend our hands, placing our trust in Him entirely. Therefore, it is to Him alone that we direct our pleas for genuine guidance.
Quran 1:6
اِهْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَۙ
"Guide us to the straight path."
[5.36] As we embark on the study of the Qur'an, we implore God to guide us along a path of absolute truth—a path that offers us a solid foundation for our perspectives and ethical principles. We seek a way that safeguards us from embracing false ideologies and adopting flawed codes of conduct, leading us instead to our genuine salvation and contentment. This prayer reflects humanity's plea to God to illuminate the truth, which often gets obscured amidst intricate philosophical debates, and to clarify the ethical doctrines that ensure upright behavior. It's a quest for discernment amidst the multitude of paths, seeking the clear, straight, and righteous road of belief and conduct.
Quran 1:7
صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْهِمْ١ۙ۬ۦ غَیْرِ الْمَغْضُوْبِ عَلَیْهِمْ وَ لَا الضَّآلِّیْنَ۠
"The path of those upon whom You have bestowed Your grace, not (that) of those who earned Your anger, nor of those who went astray."
[5.37] This delineates the "straight path" we beseech God to unveil for us. It's the path that has consistently been traversed by those who have been recipients of God's grace and blessings. From time immemorial, it's the route taken by individuals and communities who have consistently experienced God's benevolence and favor.
[5.38] This clarifies that the true recipients of God's favor are not those who merely appear to enjoy transient worldly prosperity and success. Often, such individuals are among those whom God condemns because they have strayed from the path of true salvation and happiness. This negative explanation underscores that "in'am" (favor) encompasses enduring blessings received as a reward for righteous conduct, earned through God's approval and pleasure. It contrasts with the superficial and ephemeral favors enjoyed by figures like the Pharaohs, Nimrods, and Korahs (Qaruns) of the past, as well as by contemporary individuals known for oppression, wickedness, and corruption.
[5.39] This verse also suggests that those who incurred Allah's wrath are specifically identified as Jews, while those who have gone astray encompass Christians, Sabians, idolaters, and atheists. Essentially, the initial segment of the verse instructs believers to implore Allah for guidance along the path of success that He has bestowed upon prophets and His obedient servants. The subsequent portion highlights the divine wrath incurred by Jews due to their recurrent mischief and tendency toward idolatry, a narrative corroborated by the accounts in the Tenakh/OT. Finally, the verse addresses all other categories of disbelievers. These seven verses from the first chapter of the Quran hold profound significance in the life of a Muslim.
[5.40] Reciting Surah Al-Fatiha serves to deepen one's understanding of monotheism (Tawheed) and fortifies faith in Allah's omnipotence and sovereignty. A pivotal aspect of this Surah is the verse "Guide us on the Straight Path" (Quran 1:6), which constitutes a profound supplication for seeking Allah's guidance across all facets of life.
[5.41] Regarding the revelation of Surah Al-Fatiha, Ibn 'Abbas, Qatadah, and Abu al-'Aliyah report that it was revealed in Makkah. However, Abu Hurairah, Mujahid, 'Ata, and Zuhri contend that this chapter was revealed to the Holy Prophet s.a.w in Madinah. Nonetheless, it is evident from the Holy Qur’an that this chapter was revealed in Makkah because it has been mentioned in Surah Al-Hijr – a chapter unanimously agreed to be revealed in Makkah - in the following words in Quran 15:87.
وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ
"And We have, indeed, given thee the seven oft-repeated verses, and the Great Qur’an."
[5.42] Certain scholars hold the opinion that this chapter was revealed twice – first in Makkah and the second time in Madinah. Therefore, it is considered both a Makkan chapter and a Medinite one. In my perspective, this is the correct view.
[5.43] Indeed, it is established that this chapter was revealed in Makkah. However, authentic narrations also support its revelation in Madinah. Therefore, it seems that it was revealed on two separate occasions. During the Prophet's time in Madinah, he mentioned to a gathering that Surah Al-Fatiha had been revealed, leading some to assume it was revealed for the first time there. However, the Prophet's intention was merely to inform them that the chapter had been revealed once again in Madinah.
[5.44] Indeed, the evidence suggesting the original revelation of this chapter in Makkah is compelling. Narrations indicate that Surah Al-Fatiha has always been recited during formal prayers (salat). Given that congregational prayers commenced in Makkah from the outset of Islam, this supports the notion that the chapter was first revealed in Makkah.
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