السجدة

See1:1.

Commentary:

See. 1:1.

1:1.

30:2.

Commentary:

The abbreviated letters الم have a subtle and far-reaching connection with the subject of the revelation of the Quran because all the Surahs having these abbreviated letters in their beginning, viz. the 2nd, 3rd, 7th, 29th, 30th, 31st Surahs and the present one, open with this important subject, which is quite significant. See also 2:2.

30:2.

20:5; 40:3; 46:3.

Commentary:

The verse may possess one or all the following meanings:

(1) There is no doubt in the fact that this Book has been revealed by the Lord of all the worlds.

(2) The revelation of this Book in which there is no doubt is from the Lord of all the worlds.

(3) The fact that this Book contains all the conceivable beauties and excellences which a revealed Scripture must possess, leaves no doubt in its being revealed by the Lord of the worlds.

(4) Since this Book has undoubtedly been revealed by the Lord of the worlds its teachings are meant for the whole of mankind.

20:5; 40:3; 46:3.

28:47; 36:7.

Important Words:

الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.

Commentary:

In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.

28:47; 36:7.

The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.

7:55; 11:8; 25:60.

Commentary:

The present Surah is the last of the الم group. The central theme of these four Surahs (29-32), as shown above, is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Surahs this subject has been introduced with reference to the creation of the universe.

The words ستة ایام (six periods) point to a divine law which works with equal force in both the physical and spiritual worlds, viz. that in order to find their fullest development all things have to pass through six stages of evolution and it is at the seventh stage that they attain perfection and completion. Likewise, Islam would also pass through six stages of expansion and would see its completion in the seventh stage. (For a fuller discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, under 10:4).

The words, "then He settled Himself on the Throne" point to the fact that just as after the creation of the physical universe God settled Himself on the Throne, which means that all the affairs of the universe began to be conducted through fixed laws of nature, similarly after the establishment of Islam on earth, all spiritual progress will be attainable only through that faith.

The word عرش (Throne) represents the transcendent attributes of God, i.e. such attributes as are God’s exclusive prerogatives and are not found in any other being. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude. The principal attributes of similitude are رب العالمین (Lord of the worlds); الرحمن (the Gracious); الرحیم (the Merciful) and مالک یوم الدین (Lord of the Day of Judgement). See also 7:55; 10:4 & 23:17.

7:55; 11:8; 25:60.

See {894}.

See {54}.

Commentary:

As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.

The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi

34:4; 59:23.

Commentary:

The words, "Such is the Knower of the unseen and the seen, the Mighty, the Wise," are very challenging and constitute a grand prophecy, viz. that it is God’s unalterable decree that the glory and grandeur of Islam of which the foundations have been laid by the Promised Messiah will continue to advance till Islam achieves its destined goal.

34:4; 59:23.

6:3; 15:27; 37:12.

Commentary:

In this and the next few verses an illustration is given of how Islam from its very small beginnings will, as the result of its present renaissance, spread and become a mighty force. The illustration is to be found in the creation of man. Man’s origin is from mere clay and after going through a long process of development he is born a full-fledged human being, the apex and pride of the whole creation. In the same way, the verse implies that Islam will rise from its present very insignificant beginnings and will march from strength to strength. For a detailed explanation of how, starting from mere earth or clay and going through different stages of evolution, man takes his birth, see. 23:13, 15.

6:3; 15:27; 37:12.

77:21.

77:21.

15:30; 38:73.

Important Words:

روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.

Commentary:

روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.

15:30; 38:73.

Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.