﴾1﴿ Alif-Laaam-Meeem
﴾2﴿ Tanzeelul Kitaabi laa raiba feehi mir rabbil 'aalameen
﴾3﴿ Am yaqooloonaf taraahu bal huwal haqqu mir rabbika litunzira qawma maaa ataahum min nazeerim min qablika la'allahum yahtadoon
﴾4﴿ Allaahul lazee khalaqas samaawaati wal arda wa maa bainahumaa fee sittati ayyaamin thummas tawaa 'alal 'arsh; maa lakum min doonihee minw-waliyyinw-wala shafee'; afalaa tatazakkaroon
﴾5﴿ Yudabbirul amra minas samaaa'i ilal ardi thumma ya'ruju ilaihi fee yawmin kaana miqdaaruhooo alfa sanatim mimmaa ta'uddoon
﴾6﴿ Zaalika 'aalimul ghaybi wash shahaadatil 'azeezur raheem

﴾1﴿ Alif-Laaam-Meeem
﴾2﴿ The revelation of this book is without any doubt that it is from the Lord of all creations
﴾3﴿ Do they say, He has fabricated this (Qur'an) himsel, Rather, it is the truth from your Lord so that you may warn a people to whom no warner has come before you, so that they may be guided
﴾4﴿ Allah alone is the One who created the heavens and the earth and whatever is between them in six days, then He established Himself upon the Throne. You have no protector or intercessor besides Allah. Will you not then take heed
﴾5﴿ Allah regulates the affair from the heavens to the earth, then it ascends to Him in a day whose measure is a thousand years according to what you count
﴾6﴿ This is the Being who knows every hidden and apparent thing, the All-Dominant and the Most Merciful

The names of this Surah are: Surah Alif-Lam-Sajdah, Surah Al-Madaji‘ (The Places of Prostration), Surah Sajdah of Luqman. Relevancy: Its link with the previous Surah is as follows:
Since the previous Surah refuted polytheism using rational and traditional proofs, this Surah clarifies the difference between a monotheist and a polytheist in this world and the Hereafter.
This Surah elaborates on the last verse of Surah Luqman. The explanation of the first phrase ("Indeed, with Allah is knowledge of the Hour") is in verses 5, 11, 12, 13, and 14.
The explanation of the second phrase ("and He sends down the rain") is in verse 27. The explanation of the third phrase ("and He knows what is in the wombs") is in verses 8 and 9. The explanation of the fourth phrase ("and no soul knows what it will earn tomorrow") is in verses 5 and 13.
The explanation of the fifth phrase ("and no soul knows in what land it will die") is in verses 10 and 11.

Claim of this surah: It clarifies the difference between the state of the believer and the state of the polytheist. The basis of this is mentioned in verse 16. From the beginning to verse 14, the conditions of the deniers are described. In verse 13, there is an accusation of fabrication against the Qur’an. In verse 9, they deny gratitude. In verse 10, they deny resurrection. In verse 12, their death and resurrection on the Day of Judgment is mentioned. The condition of these criminals is described in verses 13 and 14. The condition of the believers is described in verses 15, 16, and 17.
Then from verses 18 to 22, the distinction is again made through the method of reward and punishment.
Then again, the previous condition of the believers is mentioned in verses 23, 24, and 25.
Then rebuke and warnings to the deniers are mentioned in verses 26, 27, 28, and 29.
The final verse is a conclusion to the whole Surah.
Summary of the surah: This Surah is divided into two main sections. The first section extends to verse 18. It begins with encouragement towards the Qur’an in verse 2, followed by warnings to the deniers in verse 3. Then three rational proofs are presented in verses 4, 5, and 7.
Then the denial of the Hereafter is addressed with threats of punishment in three verses, and glad tidings in three verses.

[1] This is a warning pointing to the miraculous nature of the Qur'an.
[2] This affirms the truthfulness of the Qur'an as a form of encouragement, and it indicates that even though there are many doubters, their doubt has not caused any uncertainty in the Qur'an itself.
[3] This is a warning to the deniers of the Qur'an. The phrase (مَا أَتَاهُمْ مِنْ نَذِيرٍ) points out that warning them is very difficult due to their ignorance. It also indicates that this nation is in great need of this Prophet for guidance.
[4] This elaborates the warning by mentioning monotheism with rational proof: (مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ) — that you have no protector or intercessor besides Him.
Helpers are of two types:
One who can independently act, fulfill needs, and remove hardship — this is called a Wali (guardian).
The second is one who cannot act on his own but can plead with the Owner to fulfill someone’s need — this is called a Shafi‘ (intercessor).
Thus, to establish monotheism, both types have been negated.
[5] This is another rational proof: It means that since it has been established that Allah is the Creator, established above the Throne, and has complete authority, it is now mentioned that He is also the one who governs the system of the universe. He has not handed over this system to anyone else. Thus, it becomes clear that there is no "pole" (qutb) or "ghawth" (spiritual leader) who can manage the affairs of the world.
There are two interpretations of this verse:
The first interpretation is that "al-amr" (the command) refers to all matters of this world that appear in the lower realm and become manifest to human beings on earth. The word (يَعْرُجُ) means “it returns,” and the pronoun refers to this amr (command). The return mentioned is the return after the end of the world. (فِي يَوْمٍ) ("in a day") is connected to (يَعْرُجُ) and refers to the Day of Judgment.
The second interpretation is that "al-amr" means revelation, which is sent through Jibril (Gabriel), and the verb (يَنْزِلُ) ("descends") is implied after مِنَ السَّمَاءِ ("from the heaven"). The pronoun in (يَعْرُجُ) refers to Jibril, and (فِي يَوْمٍ) refers to one of the days of this world. Since it is established in hadith that the distance between heaven and earth is five hundred years, a round trip (descent and ascent) becomes a thousand years.
Thus, (فِي يَوْمٍ) connects to both actions — descent and ascent (فَيَنْزِلُ وَيَعْرُجُ) — and the purpose of this arrangement is the delivery of revelation, which also alludes to the truth of the Qur’an.
[6] This too is a rational argument and a reinforcement of the previous point — meaning that Allah can govern the world because He possesses detailed knowledge of this universe. Without such knowledge, managing and regulating creation would not be possible.