Transliteration:( Tanzeelul Kitaabi laa raiba feehi mir rabbil 'aalameen )
1. Surah As-Sajdah is Makkan, besides verses 18-20 This Surah consists of three Rukus sections) thirty verses, three hundred and eighty words and one thousand five hundred and eighteen letters.
2. From this we leam that Hazrat Jibrael the Holy Prophet and all the Noble Companions are the embodiment of trust and truthfulness because the Holy QUR AAN has reached us passing through these three stages.Anyone from these three is not worthy of trust, it will make the Holy OUR AAN doubtful.Ditterent verses of the QUR'AAN have reached us through different Companions. Hence, the Noble Companions are trustworthy.
3. In it, there is a hint towards the Holy QUR'AAN being sent for the entire universe because it is from the Lord of the worlds. At another place it has been stated. "A guidance for the worlds" Likewise, the Holy Prophet ? is the Messenger for all the worlds. Says Allah Almighty "That he may be a warner to the entire world(S 25 VI).
The tafsir of Surah Sajdah verse 2 by Ibn Kathir is unavailable here.
Please refer to Surah Sajdah ayat 1 which provides the complete commentary from verse 1 through 3.
(32:2) This Book, beyond all doubt, was revealed by the Lord of the Universe.[1]
1. Several Surahs of the Quran begin with one or the other such introductory sentence, which is meant to declare at the outset where from this discourse is being issued. This is apparently the same sort of an introductory sentence as an announcer speaks in the beginning of a radio program to tell which radio station he is speaking from. But unlike the ordinary announcement from a radio station, when the extraordinary declaration at the beginning of a Surah is made to the effect that this message is being issued by the Ruler of the Universe, it is not merely meant to specify the origin of the discourse, but, besides, it also puts forward a big claim, a great challenge and a severe warning, for at the very outset it gives the big news that this is not human but the Lord of the Worlds’ Word. This declaration at once brings man face to face with the grave question: Should I or should I not accept this claim? If I accept it, I shall have to bow my head in submission before it forever. Then, I shall be left with no freedom concerning it. On the other hand, if I do not accept it, I shall have to take the great risk that, if it be really the Lord of the Worlds’ Word, I shall have to meet with eternal misery and misfortune in consequence of rejecting it. That is why this introductory sentence solely on account of its extraordinary nature compels man to listen to this Word with full attention and seriousness, and then take the decision whether he would accept it as divine Word or not.
Here, what has been said is not merely that this Book has been sent down by the Lord of the Worlds, but, besides, it also asserts most forcefully: “It is without any doubt the Book of God: there is absolutely no room for doubt about its having been revealed by Allah.” If this assertive sentence is studied in the actual context itself, it will be seen that it contains the argument also along with the assertion, and this argument was not hidden from the people of Makkah before whom the assertion was being made. The whole life of the person presenting it had been spent before them. They had known him before he presented the Book as well as after he had presented it. They knew that the person presenting the Book with that assertion was the most righteous, the most serious and the most pious and virtuous man of their society. They also knew that until a day before he made the claim to prophethood, no one had ever heard from him those things which he had started presenting suddenly just after his claim to prophethood. They found a marked difference between the diction and style used in the Book and the diction and style used by Muhammad (peace be upon him) himself, in his daily life. They also recognized naturally that one and the same person could not have two styles so different from each other. They were also experiencing the highly miraculous literature being presented in the Book and, being the Arabic speaking people themselves, knew that all their literary men and poets were feeling utterly helpless in producing anything the like of it. They were also not unaware that there was a world of difference between the literary productions and orations of their poets and sorcerers and orators, and the divine discourses being recited before them and the sublimity of the pure themes being presented in them. They did not see in the Book and in the message of the one presenting it any trace whatever of selfishness, which is always present in the work and message of a false claimant to prophethood. They could not find out, however, hard they might have tried, that Muhammad (peace be upon him) by laying claim to Prophethood was trying to secure a certain benefit for himself or his family or his clan and tribe, or that he had any vested interest in the message he gave. Then, they could also see what sort of the people of their society were being drawn to his message and what great revolution was taking place in them as soon as they came in contact with his invitation. All these things together supported and proved the assertion and claim. That is why in that background it was enough to say that it is, beyond any doubt, a Book that has been sent down by the Lord of the Worlds. No further argument was needed to substantiate the claim.
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