From the Wise One

One reason for its being so muḥkam is that it is from the Ḥakīm. The words muḥkam, ḥukm and ḥakam come from the same root as Ḥakīm. Because it comes from the Wise, the Firm, the One who does things well — for when one says in Arabic to do the iḥkām of a thing, aḥkimhu, to do a thing with iḥkām, it means to do it with firmness. So all these senses are in it.

The other reason is quite simple: that Allah (swt) is our Creator, and Allah (swt) created man and created everything. He knows their nature. He knows what He made them from, He knows what He made them for, and He knows exactly what they are capable of, and to what lows they may sink and to what heights they may rise. So when a thing comes from the One who knows everything absolutely, it is unlike a company that puts out a camera or an iPad and afterwards discovers a flaw, and must then issue a patch or make a recall. With Allah (swt) there is no such doubt. There is no room for error at all. He is absolutely Ḥakīm, and whatever He does is done with proper iḥkām. It is absolutely muḥkam, entirely firm, and leaves no doubt. He knows not the past of a man only; He knows the present and He knows the future. It is all as though it were today to Him. It is all one to Him. That is Allah (swt).

Once Allah (swt) has spoken of the verses, He begins the invitation to His oneness. Being a Makkī sūrah, from the Makkan period, it is still calling people to come and to leave their idol worship. Allah (swt) then sets out a great many proofs, as may be seen in the verses that follow until the stories begin. So this sūrah divides into, first, a great many dalāʾil, dalāʾil of tawḥīd, proofs of the oneness of Allah; and afterwards the stories. That is what is treated first, and then it passes into several stories, and at considerable length. That is what will be looked at here.