Adapted from Tafsir Ibn Ashur

Themes and purpose:

This Makkan surah confronts denial at its roots by binding together three realities: the Quran’s divine source, Allah’s absolute lordship over creation, and the certainty of return to Him in judgement. It argues primarily from the visible world, especially His ordering of the heavens and earth and originating human life, as proof that the One who creates and governs can also resurrect and recompense. Against the skeptics’ arrogance, it sketches the moral divide between those who humble themselves before Allah’s signs and those who turn away, and it steadies the Prophet (ﷺ) and the believers with the assurance that the outcome belongs to Truth.

Context of Revelation:

Era: Makkan according to the majority. It has been reported that it is Madinan or that at least some verses are Madinan.

Context: The surah was revealed to refute the polytheists who mocked the Quran as fabrication and denied the Resurrection.

Chronology: It has been counted as the 73rd surah in the order of revelation, revealed after Sūrat al-Naḥl and before Nūḥ.

Name and Ayah Count:

Name: The surah’s most common name is "Sūrat al-Sajdah" (The Prostration). In longer form, it is often called "Alif-Lām-Mīm al-Sajdah", "Alif-Lām-Mīm Tanzīl al-Sajdah", or “Tanzīl al-Sajdah”. It has also been called "Sūrat al-Maḍājiʿ" (The Beds), referring to ayah 16, which describes believers who rise for night prayer.

Virtue: The Prophet (ﷺ) habitually recited this surah (along with Sūrat al-Mulk) before sleeping. It distinguishes itself from other Alif-Lām-Mīmsurahs by the presence of the prostration (sajdah) within it.

Ayah Count: 30 (Majority) or 27 (Baṣran).

Surah Overview:

• Affirming the Quran is truly revealed from Allah, rebutting claims of fabrication, and grounding the Prophet’s (ﷺ) mission as a warning to a people who had not previously received such warning. [1–3]
• Establishing Monotheism and refuting polytheism by proving Allah is the sole Creator and Controller of the heavens and earth, negating any “protector” or “intercessor” besides Him. [4–6]
• Proving the Resurrection by explaining the creation of humanity from its very beginning and by drawing analogy with the revival of the dead earth by rain. [7-9, 27]
• Warning believers against the allure of the temporary worldly life. [10-14]
• Praising the true believers who respond to Allah’s revelations with humility and prostration, and who are characterized by devotion and spending, promising them a reward beyond imagination; this is contrasted with the disbelievers and their final abode. [15–20]
• Renewed threat to the deniers: the “nearer punishment” in this life as a warning, and vengeance upon those reminded by the ayahs yet turn away. [21–22]
• Allah then reminds the Prophet (ﷺ) of Musa and the Book that was given to him, and of how Allah guided the Israelites through it, raising leaders among them. This serves as reassurance: opposition to the truth is not new, and Allah ultimately judges between people concerning their disputes. [23–25]
• The surah closes by pointing to clear signs around them: earlier nations were destroyed and their ruins are still passed by, and dead land is revived by rain that brings forth provision. Yet they still mock the promised decision from God, so the Quran redirects them to the decisive Day of Judgement, then commands the Prophet (ﷺ) to await Allah’s judgement and victory. [26–30]