Overview - Surah 32: as-Sajdah (The Prostration)

Prologue

This sūrah, a Makkan revelation, presents the great faith which the Qur’ān wants human nature never to overlook. This is the faith based on submission to God, the One, the Creator of life, man and the universe, who conducts all affairs and controls all beings, wherever they are. It also requires belief in Muhammad’s message to whom the Qur’ān has been bestowed from on high to guide people to their Lord. Another essential ingredient of this message is belief in resurrection, reckoning, judgement and reward.

Indeed all the sūrahs revealed in Makkah deal with this main issue, but each has its own approach and uses its own special effects. Nonetheless, all converge to address the human heart with the knowledge of the One who knows all, including what hearts and minds may harbour and conceal. He further knows the nature of hearts, what affects them, how they feel and react in all situations.

This sūrah deals with this issue of faith in a totally different way to that followed in the preceeding sūrah, Luqmān. It presents the whole issue in its opening verses, while the rest of the sūrah provides notes and touches that awaken hearts and souls, calling for contemplation and reflection. It also provides evidence and proof derived from what is in the universe, and the origins of man and how he develops. It presents scenes from the Day of Judgement which are full of life, and it refers to the fates of earlier communities whose ruins provide further evidence if only people would contemplate this.

The sūrah draws pictures of believers and how they worship and aspire to meet their Lord, contrasting these with stubborn unbelievers. It shows the end of both groups and their rewards as though this is taking place now before our very eyes.

In this way, the sūrah presents the human heart with what it needs to reflect, contemplate, fear the consequences of, aspire to and hope for. It warns, persuades and convinces. At the end, it leaves man to choose his way and await his destiny having been given all the information and guidance it needs to make an enlightened choice.

In its presentation of this great issue, the sūrah can be divided into four or five related sections. It begins with the three separate letters, Alif, Lām, Mīm, to indicate that the revealed book is composed of letters like these. It removes all doubt about its being revealed by God ‘the Lord of all the worlds.’ (Verse 2) It poses a rhetorical question that wonders at the unbelievers’ claim that the Qur’ān was invented by the Prophet. It follows this with an assertion that it is the truth revealed to him so that he can warn his people in the hope “that they may be guided.” (Verse 3) This is the first issue of faith: the issue of revelation and the fact that the Prophet tells the truth as he delivers the message of the Lord of all the worlds.

The sūrah then speaks about Godhead and its manifestations in the universe: the creation of the heavens and the earth and all that is in between them, control of the universe, how matters in the heavens and the earth are conducted, the reference of all things to Him on the Day of Judgement, as well as the creation of man — his origin, stages of development, and his acquisition of sight, hearing and understanding. Yet rarely do people give thanks. This is the second issue, detailing attributes of the Godhead: creation, control, kindness, benefaction, knowledge, mercy and grace. They are all mentioned in the verses speaking about creation.

The third issue is that of resurrection and destiny. The sūrah provides a firm answer to the unbelievers’ doubts about being resurrected after having been buried and lost in the earth: “They say: What! After we have vanished into the earth, shall we be [restored to life] in a new act of creation?” (Verse 10)

The sūrah then presents a scene from the Day of Judgement “when those evildoers will hang down their heads before their Lord.” (Verse 12) At that time they will declare their certainty of the hereafter and their belief in the truth of the Islamic message. They will say the word which, had they said it in this life, would have opened up for them the gates of heaven. However, in their position on that day it is of no use to them. This scene is shown so that, perchance, it will encourage them to say this word now.

In juxtaposition with this miserable image, the sūrah shows the believers in this life who, whenever they are reminded of their Lord’s signs, “fall down prostrating themselves in adoration, and extol their Lord’s limitless glory and praise; and who are never arrogant; who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them.” (Verses 15-16) This is an inspiring image, followed by another showing what God has prepared for such believers of happiness that exceeds all that people can imagine: “No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do.” (Verse 17) The sūrah then shows briefly the fates of believers and unbelievers, in heaven and hell respectively. It warns the wrongdoers about God’s punishment on earth, prior to their more severe punishment in hell.

Then follows a reference to Moses and the unity between his message and that of Muhammad (peace be upon them both). It shows how the believers among his people persevered in advocating the divine faith in the face of adversity. It mentions that God made them leaders because of their perseverance. This reference gives a clear message to the advocates of Islam to remain patient in adversity and to persevere despite all the opposition they face.

The sūrah then takes us on a quick round of the fate of earlier communities and how they used to go about their business, oblivious to the truth. It also shows us how dead land is brought to life when rain falls over it. In this way, the two contrasting  images of ruin and life are depicted side by side in just a few lines. The sūrah then concludes by reporting on their question: “When will this judgement be.” (Verse 28). This is asked to express doubt about the day when warnings will come true. The answer given warns them of the grievous suffering that this day brings. The Prophet is also directed to leave them to their inevitable and sorry fate.

Overview (Verses 1 - 3)

Dispelling All Doubt 

Alif. Lām. Mīm. The revelation of this Book comes, beyond any doubt, from the Lord of all the worlds-. Do they say: ‘He has invented it?’ It is indeed the truth from your Lord, so that you may warn a community to whom no warner has come before you, and that they may be guided. (Verses 1-3) The three separate letters the sūrah begins with were well known to the Arabs who were the first to be addressed by the Qur’ān. They knew what speech they could compose of them and their like. They knew full well the great difference between their composition and this Qur’ān. It is a wide gulf recognized by any speech expert and anyone who practises putting ideas and meanings into words and sentences. Such a person realizes that the Qur’ānic text has an inherent, subtle power that makes it particularly effective as it addresses people’s hearts and minds. No human composition can have any similar effect. This is a fact that cannot be denied. A listener to the Qur’ān will definitely recognize it and interact with it, to the exclusion of all other speech, even though he might not know that what he is listening to is the Qur’ān. Numerous are the examples people of all sorts have experienced, confirming this fact.

 
The difference between the Qur’ān and what people make up, using letters and sounds is unbridgeable. It is the same as the gulf between God’s creation and what people make in any particular field. What is of God’s making is distinct and remarkable. It cannot be matched by humans, even in the most mundane of things. Look at the colour distribution in a single flower: it appears like a miracle for even the most skilful of painters in all ages. The same applies to the Qur’ān and what people compose when they use the letters and sounds of language.

“The revelation of this Book comes, beyond any doubt, from the Lord of all the worlds.” (Verse 2) This is a fact no one can deny. All doubt is negated in the middle of the sentence, because this is the essence of the question, and the point the verse wants to make. That it is preceded by the separate letters puts the doubters face to face with the indisputable fact. This book is composed of the like of such letters which they know, yet its construction is superior in every way. They do not deny that superiority in practice, or when they apply any recognized standards of judging speech.

Every verse, and every sūrah, radiates with the subtle and powerful element that gives the Qur’ān its unique character. All people are powerfully influenced by it once they open their hearts and minds to receive its message. Indeed, this phenomenon is more clearly felt the greater the user’s education and knowledge of the universe and what it contains. Indeed, the Qur’ān does not just impart a vague momentary effect on people’s spiritual feelings. It is rather a permanent and lasting impression that the listener and reader receive. Undoubtedly, though, the import, rhythm and concepts of its verses increases the greater the recipient’s knowledge and education, provided that his nature is pure, uncorrupted by personal prejudice or desire. This makes it clear that this Qur’ān is of no human being’s composition, and that it is revealed by the Lord of all the worlds.

“Do they say: He has invented it?” (Verse 3) They said it in fact as they stubbornly rejected the divine message. Yet the sūrah puts their statement in the form of a rhetorical question that indicates amazement that such a claim should ever be uttered. Everything in Muhammad’s history in their midst contradicts their false accusation. Besides, the very nature of the Qur’ān shows it to be false, leaving no room for doubt.

“It is indeed the truth from your Lord.” (Verse 3) Its very essence is in complete agreement with nature and what it contains of everlasting truth, as also with what the universe contains of truth. Indeed the truth is reflected in the very nature of the universe, its harmony, consistent and comprehensive system, in the absence of contradiction or collision between its component parts, and in the mutual complementarity of all these. It is the truth, as it rightly expresses the natural laws of the universe as though it was their own verbal expression. It is the truth, as it ensures the existence of a strong link between those who accept its way of life and the universe in which they live. It establishes peace, understanding and cooperation between them and all universal forces. Such believers live in an atmosphere of friendliness with the great expanse that is the universe. That it is the truth is beyond doubt, as human nature responds to its address with ease, repose and affability. Because it is the truth, it allows no contradiction or division when it lays down a complete constitution for human life, taking into account all the resources, talents, desires, needs and requirements of human nature, as well as what may affect it of weakness and shortcomings. It is the truth that does not cause injustice to anyone in this life or the life to come. Indeed it does no injustice to any type of personal ability, power, idea, or action so as to prevent it from taking effect or working naturally, as long as it is in harmony with the great universal truth.

“It is indeed the truth from your Lord.” (Verse 3) It does not come from you, but from your Lord who is the Lord of all the worlds. That the verse uses the formula ‘your Lord’ is meant as an honour to the Prophet whom the unbelievers accused of inventing the Qur’ān. It makes clear the close relationship he has with the Lord of the universe. This is the best answer to their wicked accusations. Such an honour and closeness confirm the certainty of the source of revelation, its sound reception, honest and correct delivery.

“So that you may warn a community to whom no warner has come before you, and that they may be guided.” (Verse 3) The Arabs to whom the Prophet Muhammad was sent had not been sent any messenger before him. History does not know of any Arab messenger of God between Ishmael, the first grandfather of the Arabs, and Muhammad (peace be upon them both). God bestowed this book on him so that he could warn them and that they may be guided.’ It is hoped that contemporary Arabs would be guided with this book which contains the truth that addresses hearts, minds, souls and nature.