قُلۡ اٰمِنُوۡا بِہٖۤ اَوۡ لَا تُؤۡمِنُوۡا ؕ اِنَّ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ مِنۡ قَبۡلِہٖۤ اِذَا یُتۡلٰی عَلَیۡہِمۡ یَخِرُّوۡنَ لِلۡاَذۡقَانِ سُجَّدًا ﴿۱۰۸﴾ۙ
قُلۡ ءَامِنُواْ بِهِۦٓ أَوۡ لَا تُؤۡمِنُوٓاْۚ إِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ مِن قَبۡلِهِۦٓ إِذَا يُتۡلَىٰ عَلَيۡهِمۡ يَخِرُّونَۤ لِلۡأَذۡقَانِۤ سُجَّدٗاۤ
c. 19:59; 32:16; 38:25. (close)
a. 19:59; 32:16; 38:25. (close)
The words, those to whom knowledge has been given before it, refer to Muslims who had believed in the Quran before this verse was revealed. They may also refer to the "People of the Book", who have been principally addressed in this chapter.
The words, fall down prostrate on their faces, symbolize the humblest form of devotion and prayer to God and incidentally represent a Muslim showing his uttermost humility and devotion in Prayer. (close)
وَّ یَقُوۡلُوۡنَ سُبۡحٰنَ رَبِّنَاۤ اِنۡ کَانَ وَعۡدُ رَبِّنَا لَمَفۡعُوۡلًا ﴿۱۰۹﴾
وَيَقُولُونَ سُبۡحَٰنَ رَبِّنَآ إِن كَانَ وَعۡدُ رَبِّنَا لَمَفۡعُولٗا
a. 18:99; 19:62; 46:17; 73:19. (close)
b. 18:99; 19:62; 46:17; 73:19. (close)
The words سبحان ربنا (Holy is our Lord) show that it was inevitable that the cause of Islam should prosper and its opponents should be completely discomfited and overthrown. For if it had not been so, it would have constituted a reflection on the glory and Holiness of God Who had promised success and victory to Muslims and defeat and discomfiture to disbelievers. (close)
وَ یَخِرُّوۡنَ لِلۡاَذۡقَانِ یَبۡکُوۡنَ وَ یَزِیۡدُہُمۡ خُشُوۡعًا ﴿۱۱۰﴾ٛ
وَيَخِرُّونَ لِلۡأَذۡقَانِ يَبۡكُونَ وَيَزِيدُهُمۡ خُشُوعٗا۩
1660. The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and of his own weakness humbles his spirit. The believers are required to prostrate themselves after reciting those verses in which the command to fall down in prostration is contained. The Holy Prophet used to prostrate himself after having recited any of those verses. (close)
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and his own weakness renders him extremely humble. (close)
قُلِ ادۡعُوا اللّٰہَ اَوِ ادۡعُوا الرَّحۡمٰنَ ؕ اَیًّامَّا تَدۡعُوۡا فَلَہُ الۡاَسۡمَآءُ الۡحُسۡنٰی ۚ وَ لَا تَجۡہَرۡ بِصَلَاتِکَ وَ لَا تُخَافِتۡ بِہَا وَ ابۡتَغِ بَیۡنَ ذٰلِکَ سَبِیۡلًا ﴿۱۱۱﴾
قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ ٱلرَّحۡمَٰنَۖ أَيّٗا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا تُخَافِتۡ بِهَا وَٱبۡتَغِ بَيۡنَ ذَٰلِكَ سَبِيلٗا
b. 7:181; 20:9; 59:25. (close)
1661. God possesses innumerable attributes and a Muslim should invoke in his prayer that particular Divine attribute which has special bearing on the matter for which he seeks Divine guidance and help. (close)
c. 7:56, 206. (close)
a. 7:181; 20:9; 59:25. (close)
b. 7:56,206. (close)
In the previous verse reference was made to prostrations and prayers. In the present verse a Muslim is taught how to pray while prostrating for the fulfilment of God’s promises and the betterment of his own self.
The expression, His are the most beautiful names, signifies that God has many names which express His various attributes and a Muslim should invoke in his prayer that particular attribute of God which has a special bearing on the matter for which he wants to pray. If, for instance, the object of prayer falls under the category of God’s attribute of رحمانیتthe supplicant should invoke His attribute of الرحمان (the Gracious). Similarly, if the object for which he prays has particular reference to the attribute of الرحیم (the Merciful), or الرزاق (the Great Sustainer), or الوھاب (the Bestower), these attributes should be invoked and so on, i.e. prayer should be offered to God by invoking the relevant Divine attributes.
The word صلواة applies to both the five daily Prayers, and prayer in general. The context, however, shows that it is prayer in general that is meant here.
The expression, but seek a way between, implies an injunction that we should pray to God neither too- loudly, for He is not deaf, nor in too low a voice as that would interfere with our concentration of mind in prayer. (close)
وَ قُلِ الۡحَمۡدُ لِلّٰہِ الَّذِیۡ لَمۡ یَتَّخِذۡ وَلَدًا وَّ لَمۡ یَکُنۡ لَّہٗ شَرِیۡکٌ فِی الۡمُلۡکِ وَ لَمۡ یَکُنۡ لَّہٗ وَلِیٌّ مِّنَ الذُّلِّ وَ کَبِّرۡہُ تَکۡبِیۡرًا ﴿۱۱۲﴾٪
وَقُلِ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي لَمۡ يَتَّخِذۡ وَلَدٗا وَلَمۡ يَكُن لَّهُۥ شَرِيكٞ فِي ٱلۡمُلۡكِ وَلَمۡ يَكُن لَّهُۥ وَلِيّٞ مِّنَ ٱلذُّلِّۖ وَكَبِّرۡهُ تَكۡبِيرَۢا
d. 18:5; 19:36, 93; 25:3; 72:4. (close)
a. 18:5; 19:36, 93; 25:3; 72:4. (close)
This verse which is the last of the present Surah, contains an implied reference to the subject of اسراء (the Night Journey) mentioned in v. 2 of this chapter. It means to say that God would bring about the fulfilment of the promises implied in the Prophet’s Vision. The cause of Islam would triumph and idolatry would disappear from Arabia. This glorious triumph of Islam and the inglorious discomfiture of disbelief and idolatry would completely demolish the false doctrines of the Trinity and plurality of Godhead. The ultimate and complete defeat of these false doctrines, prophesied by an unknown and poor man of Mecca without means and power, at a time when there were no ostensible prospects of such a prophecy being fulfilled, would show that God Who had made this prophecy through His Prophet was the One True God Who had no son or partner. (close)