QN 032 As-Sajdah
25012022 to 270122
Blogged 05022022
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Classification |
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Position |
Juzʼ 21 |
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No. of Rukus |
3 |
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No. of verses |
30 |
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No. of Sajdahs |
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No. of
words |
374 |
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No. of
letters |
1523 |
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Opening muqaṭṭaʻāt |
ʾAlif
Lām Mī |
As-sajdah (السجدة), is the 32nd chapter (sūrah) of the Quran with 30 verses (āyāt). The name of the chapter has been translated as ۩ "Prostration" [1] or "Adoration".[2] and is taken from the fifteenth verse, which mentions those who "... fall prostrate
and hymn the praise of their Lord
Summary[edit]
The first half of the chapter covers some
of Islam's theological concepts, including revelation, God, creation of human beings, resurrection and the judgment day. The second half discusses the contrast
between those who "fall prostrate" before God and those who
"turn away" from God's sign. The chapter then mentions the Children of Israel as an example of people
who follow God's guidance through Moses.[4]
Quranic commentary[edit]
Surah as-Sajdah in Arabic
A hadith, narrated in the Tafsir of ibn Kathir (d.1373), said that Muhammad often
recited As-Sajda together with Al-Insan (Quran 76) for the early morning prayer (fajr) every Friday.[6][7] al-Alusi (d.1854), amongst others confirmed
another report stating that Muhammad often recited the chapter before going to
sleep.[1]
Al-Suyuti (d.1505) named the chapter “Sūrah of
the Beds,” (sūrat al-maḍājiʿ) after a mention of those who "shun
[their] beds" in order to worship God at night (tahajjud).[4][8] Other names of the chapter include
the choice of Al-Qurtubi (d.1274): Alif
Lam Mim Tanzil ("Alif, Lam, Mim, The Revelation")
after the first words from verses 1 and 2.[
Verse
[Section]
Complete [3]
1-11 [1] 6,
11 2
12-22 [2]
14,19,22 3
23-30 [3]
25,30 2
Verse
Theme
Surah 32. As-Sajda
23-30 AL-Quran is the similar Book as the Book which
was given to Prophet Musa
(32:5) He governs from the heaven to the
earth and then the record (of this governance) goes up to Him in a day whose measure is a thousand years in your
reckoning.9
9. That is, “The events of a thousand years of your history are a day’s work
for Allah.” He entrusts His scheme of work to the “angels of destiny”, who
submit their report of work before Him and receive orders for the scheme of the
next day (whose length according to your calculation would be a thousand years). in Surah Al-Hajj Allah says:
“These people are demanding of you to hasten the chastisement. Allah will never
fail to fulfill His threat, but a day with your Lord is equal to a thousand years as you reckon.” (Ayat 47).
In Surah Al-Maarij (Ayats 1-7), it has been said: “An asker has asked for a torment, (the torment) which
must befall the disbelievers. There is none to avert it. It is from that God
Who is the Owner of the Steps of Ascent. The angels and the Spirit ascend to
His Presence in a day whose measure is fifty
thousand years. So, have patience, O Prophet, a graceful
patience! They think it is far off, but We see it near at hand.”
When a nation is warned that if it adopted such and such an attitude in
life, it would meet with such and such an end, the people would be foolish if
from this they understood that the predicted consequences would follow their
evil acts and deeds immediately. Not to speak of days and months and years, the
occurrence of the results may even take centuries.
32:7) He Who
excelled in the creation of all that He created.13 He originated the creation of man from clay,
13. That is, “In this
limitless universe, He has created countless numbers of things, but none of them is ugly and ill-shaped:
everything has its own special beauty: everything is proportionate and
symmetrical in its own way. Whatever He has made for a particular purpose, He
has given it the most appropriate form and invested it with the most suitable
qualities for it. No better and more appropriate structure could be conceived,
for example, for the eye and the ear which have been made for seeing and hearing.
The air has precisely the same qualities which it should have for the purpose
for which it has been made, and the water precisely the same qualities for the
purpose for which it has been made. No one can point out any defect or flaw in
the design of anything made by God; nor can anyone offer an alteration or
modification in it.
(32:8) then made his progeny from the extract of a mean
fluid,14
14. That
is, “In the beginning He created man directly by His own act of creation, and
then placed in man himself such a procreative ability that similar men continue
being produced by his sperm-drop. By one excellent act He gave life and consciousness and
intellect to a combination of earthly elements by His creative command so that
a wonderful creation like man came into being; by another excellent act He
placed in man’s own organism such a wonderful machinery for the production of
similar more men in the future, whose mode of functioning is highly astonishing
and amazing.”
This is one of those verses of the Quran, which points to the direct
creation of the first man. The scientists since the time of Darwin have felt
greatly critical of this concept and have rejected it with contempt as
unscientific. But the fact is that they cannot get rid of the concept of the direct
creation of the first germ, if not of the first man, or of the first species of
animals. If creationism is not accepted, then one will have to accept the
utterly absurd idea that life originated merely accidentally; whereas even the simplest form of life as found in the
single cell organism is so full of complexities and subtleties that regarding
it as the result of an accident would be a million times more unscientific an
idea than what the evolutionists think of creationism. And if once it is
accepted that the first germ came into being by an act of direct creation, it
would be no longer difficult to accept that the first member of every species
of animal life was created by the Creator’s own act of creation, and then its
race started through different forms of procreation. If accepted, this concept
would explain away all those riddles and complexities which have remained
unsolved in their theory of evolution in spite of all the scientific theorizing
by the upholders of Darwinism.
(For further explanation, see (E.N. 1 of Surah An-Nisa), (E.N. 10 and146 of Surah Al-Aaraf), and (E.N. 17 of Surah Al-Hijr).
(32:11) Tell them: “The angel of death who
has been charged with your souls shall gather you, and then you shall be
brought back to your Lord.”21
21. That is, “Your ego will not mix in the dust, but as soon as its term of action comes
to an end, God’s angel of death will come and will take it out of the body and
seize it completely. No part of it will be allowed to become dust with the
body. It will be taken intact into custody and produced before its Lord.”
Let us
consider in some detail the facts which have been presented in this brief
verse:
(1) It
says that death does not occur as a matter of course,
like the stopping of a watch suddenly when it needs rewinding, but for this
purpose Allah
has appointed a special angel, who comes to receive the soul precisely in the
manner as an official receiver takes something into his custody. From the
details which have been mentioned at other places in the Quran, it becomes
apparent that the chief angel of death has a whole staff of the angels under
him, who perform a variety of duties in connection with causing the death,
seizing the soul and taking it into custody. Moreover, their treatment of a
guilty soul is different from their treatment of a believing, righteous soul.
(For details, see (Surah An-Nisa: Ayat 97), (Surah Al-Anaam: Ayat 93), (Surah An-Nahl: Ayat 28), (Surah Al-Waqiah: Ayats 83-94).
(2) It
also shows that
man does not cease to exist after death, but his soul survives the body. The words of the Quran: “The angel of death shall seize
you completely,” point out the same reality. For something which does not exist
cannot be seized. Seizing something and taking it into custody implies that the
seized thing should be in possession of the seizer.
(3) It
also shows that
at the time of death that which is seized is not the biological life of man
but his self, his ego, which is connoted by the
words like “I” and “we” and “you”. Whatever personality this ego may have
developed during its life-activity in the world, the same is taken out intact
as a whole, without effecting any increase or decrease in its characteristics,
and the same is made to return to its Lord after death. The same personality
will be given a new birth and a new body in the Hereafter; the same will be
subjected to trial; the same will be called to account; and the same will have
to experience rewards or punishments.
25012022
(32:17) No
one knows what delights of the eyes are kept
hidden for them as a reward for their deeds.29
29. Bukhari, Muslim,
Tirmidhi and Imam Ahmad have in different ways cited on the authority of Abu
Hurairah that the Prophet (peace be upon him) said:
“Allah
says: I have made ready for My righteous servants that which has neither been
seen by the eye, nor heard by the ear, nor ever conceived by any man.”
The same thing has been
reported with a little difference in wording by Abu Said Khudri, Mughirah bin
Shubah and Sahl bin Saad asSaidi from the Prophet (peace be upon him) and
related with authentic links by Muslim. Ahmed, Ibn Jarir and Tirmidhi.
27012022
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Blogged 05022022
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