Overview - Surah 32: as-Sajdah (The Prostration)
The Surah discusses some of the doubts and arguments of the non-believers against the principles of Tawhid, Risalah and Akhirah. It invites human beings to think and reflect on their own selves and on the nature surrounding them. Every thing points that there is a Wise and Powerful Creator for this universe. He has not created all this phenomenon in vain. The creation has a purpose.
Sections:
- The Qur'an is from the Lord of the Worlds. Allah created this whole universe. He created human beings, but some human beings deny the resurrection.
- The difference between the Believers and non-Believers.
- The Mission of Prophet Moses - peace be upon him. Take lessons from the history of other nations. Signs of resurrection in nature.
Surah as-Sajdah [The Prostration] has an Ayat of prostration (32:15) [which entails an act of prostration after its recital]. There are 15 places of prostration in the Mushaf. In the 15th Ayat of Surah as-Sajdah [The Prostration], there is a place of Sajdah [prostration] and this Ayat has 15 words.
There are 30 Ayat in this Surah.
Overview
| Total Ayat | 30 |
| Total Words * | 372 |
| Root Words * | 139 |
| Unique Root Words * | 1 |
| Makki / Madani | Makki |
| Chronological Order* | 75th (according to Ibn Abbas) |
| Year of Revelation* | 12th year of Prophethood |
| Events during/before this Surah*
2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Musa
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| Surah Index
God (a day for Him is ) (a thousand human years), God (knows that beyond comprehension) , Angels, Children (of Israel) , Death, Earth, Hell, Humankind (creation of) (from clay), Jinn, Judgement (Day) , Moses, Prayer (prostration) , Prayer (times of day of) , Pregnancy, Resurrection (Day) , Resurrection (of soul) , Revelation, Torah, Weather (rain)
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The main theme of the Surah is to remove the doubts of the people concerning Monotheism (Tawhid), the Hereafter, the Prophethood and to invite them to all these three realities. The disbelievers of Makkah when they talked of the Prophet in private would say to one another ‘This person is forging something very strange, sometimes he gives news of what will happen after death. He says: ‘When you have become dust you will be called to render your accounts and there will be Hell and Heaven.’ Sometimes he says: ‘These gods and goddesses and saints are nonentities: One God alone is the Deity.’ And sometimes he says: ‘The discourses which I recite are not my own but God’s Word. All these are strange things which he presents.’ The answer to these doubts and misgivings forms the theme and subject matter of this Surah.
There are 15 places of prostration in the Mushaf. In the 15th Ayat of Surah as-Sajdah [The Prostration], there is a place of Sajdah [prostration]. The places of prostration in the Mushaf are:
1. Surah al-A'raaf (7:206)
2. Surah ar-Ra'd (13:15)
3. Surah an-Nahl (16:50)
4. surah al-Isra'(17:109)
5. Surah Maryam (19:58)
6. Surah al-Hajj (22:18)
7. Surah al-Hajj 22:77)
8. Surah al-Furqan (25:60)
9. Surah an-Naml (27:26)
10.Surah as-Sajda (32:15)
11.Surah Saad (38:24)
12.Surah Fussilat (41:38)
13.Surah an-Najm (53:62)
14.Surah al-Inshiqaq (84:21)
15.Surah al-Alaq (96:19)
Manuscripts / Inscriptions
18th Century
18th Century
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1300-1500 AD
1300–1350 AD
1300–1350 AD
- Surah 29, 30, 31 and 32 all begin with ALIF-LAM-MEEM - The same huruf muqatiat [disjointed letters]
- The Messenger of Allah [saw] would recite Surah as-Sajdah [32] in the first rak'ah of Fajr Salah on Fridays. He would recite Surah al-Insan [76] in the second rak'ah. [Saheeh Muslim]
- Jabir ibn Abdullah reports that the Messenger of Allah [saw] would not sleep until He had recited Surah as-Sajdah [32] and Surah al-Mulk [67].
Total Word Count per Ayat (shows how many words per Ayat) = 1* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ك و ن | 11 | 1390 |
| 2. | ر ب ب | 10 | 980 |
| 3. | ٱلَّذِى | 8 | 1464 |
| 4. | ق و ل | 7 | 1722 |
| 5. | ه د ي | 5 | 316 |
| 6. | ي و م | 5 | 405 |
| 7. | ع م ل | 5 | 360 |
| 8. | خ ل ق | 4 | 261 |
| 9. | أ ر ض | 4 | 461 |
| 10. | إِلَىٰ | 4 | 742 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ك و ن | 11 | 1390 |
| ر ب ب | 10 | 980 |
| ٱلَّذِى | 8 | 1464 |
| ق و ل | 7 | 1722 |
| ه د ي | 5 | 316 |
| ي و م | 5 | 405 |
| ع م ل | 5 | 360 |
| خ ل ق | 4 | 261 |
| أ ر ض | 4 | 461 |
| إِلَىٰ | 4 | 742 |
From the style of the Surah it appears that it was sent down during the early-middle Makkah period. This is due to little reference of the severity of the persecution and tyranny which one finds in the Surahs sent down in the later stages.
- The Qur'an is beyond all doubts and is sent to warn those people to whom no Warner has come before.
- On the Day of Judgement, the disbelievers shall believe but that belief will be of no benefit to them.
- There are 15 places of prostration in the Mushaf. In the 15th Ayat of Surah as-Sajdah [The Prostration], there is a place of Sajdah [prostration] and this Ayat has 15 words.
- There is a special reward for those who forsake their beds and invoke their Rabb with fear and hope, and spend in charity.
Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah said: «قَالَ اللهُ تَعَالى: أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلى قَلْبِ بَشَر» Allah says: "I have prepared for My righteous servants what no eye has seen, no ear has heard, and it has never crossed the mind of man.'') Abu Hurayrah said: "Recite, if you wish:فَلاَ تَعْلَمُ نَفْسٌ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ "No person knows what is kept hidden for them of delights of eyes." It was also recorded by Muslim and At-Tirmidhi. At-Tirmidhi said, "It is Hasan Sahih.''
In another version of Bukhari: «وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ، ذُخْرًا مِنْ بَلْهِ مَا أُطْلِعْتُمْ عَلَيْه» "and no body has ever even imagined of. All that is reserved, besides which, all that you have seen is nothing.''
It was also reported from Abu Hurayrah, may Allah be pleased with him, that the Prophet said:«مَنْ يَدْخُلِ الْجَنَّةَ يَنْعَمْ لَا يَبْأَسْ، لَا تَبْلَى ثِيَابُهُ، وَلَا يَفْنَى شَبَابُهُ، فِي الْجَنَّةِ مَا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلى قَلْبِ بَشَر»"Whoever enters Paradise, will enjoy a life of luxury and never feel deprivation, his clothes will never wear out, his youth will never fade. In Paradise there is what no eye has ever seen, no ear has ever heard, and has never crossed the mind of man." This was recorded by Muslim.
- The Qur'an is similar to the Book which was given to the Prophet Musa (Moses).
Tafsir Zone
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Overview (Verses 12 - 14) Shameful Admission Since they object to the very concept of resurrection, and express doubts about coming back to life, the sūrah raises before their eyes a scene of the Day of Judgement which is full of life and movement. Moreover, it reports its dialogue as if it was taking place now: If you could but see when those evildoers will hang down their heads before their Lord and say: ‘Our Lord.’ We have now seen and we have heard. Return us [to our earthly life] and we will do good deeds. We are now firm believers. Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with j inn and humans all together. ‘Taste this, for you [deliberately] forgot you would ever meet this day. We, too, will forget you; and taste this abiding suffering for all the evil you did.’ (Verses 12-14) This is a scene of shame, one wherein they acknowledge their error and admit the truth that they once denied. They now declare their certainty of what they used to doubt, and request a return to the earth to put right what they did wrong. They hang their heads in shame as they stand before their Lord whom they denied they would ever meet. All this happens, however, when it is too late, when no admission or declaration is of any use. Before the sūrah gives the answer to their humble request, it states the facts that apply to the whole situation and which determine people’s fates: “Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with j inn and humans all together.” (Verse 13) Had God so willed, He could have made all mankind follow only the way of His guidance, just like He did with creatures that are guided by an inspiration latent in their natures and who follow one way throughout their lives, such as insects, birds and animals, or like creatures who can only obey God, such as the angels. God has willed, however, that man should have a special nature with the propensity to follow either sound guidance or error. He has equipped man with the ability to choose either course. He can fulfil his role in the universe with this special nature God has given him within the overall system He has devised. Or, he will not. Hence, He has recorded His will to fill hell with jinn and humans who choose the path of error. Those evildoers who stand in front of God, hanging their heads are among those upon whom God’s word shall be fulfilled. They will be told: “Taste this, for you [deliberately] forgot you would ever meet this day.” (Verse 14) The reference here is to the Day of Judgement, but it is described as this present day, as if we are looking at its scenes now. They are made to taste the suffering because they forgot this day and neglected to prepare for it when they had all the time they needed to do so. Taste it because “We, too, will forget you.” (Verse 14) Needless to say, God does not forget anyone, but they are treated like people who have been forgotten. They are humiliated and abandoned. “And taste this abiding suffering for all the evil you did.” (Verse 14) The curtains are drawn and the final word has been said. The guilty evildoers are left to their abject fate. The reader feels as he passes these verses as if he has left them behind where they are looking fixedly at what awaits them.
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Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 12 - 14) Shameful Admission Since they object to the very concept of resurrection, and express doubts about coming back to life, the sūrah raises before their eyes a scene of the Day of Judgement which is full of life and movement. Moreover, it reports its dialogue as if it was taking place now: If you could but see when those evildoers will hang down their heads before their Lord and say: ‘Our Lord.’ We have now seen and we have heard. Return us [to our earthly life] and we will do good deeds. We are now firm believers. Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with j inn and humans all together. ‘Taste this, for you [deliberately] forgot you would ever meet this day. We, too, will forget you; and taste this abiding suffering for all the evil you did.’ (Verses 12-14) This is a scene of shame, one wherein they acknowledge their error and admit the truth that they once denied. They now declare their certainty of what they used to doubt, and request a return to the earth to put right what they did wrong. They hang their heads in shame as they stand before their Lord whom they denied they would ever meet. All this happens, however, when it is too late, when no admission or declaration is of any use. Before the sūrah gives the answer to their humble request, it states the facts that apply to the whole situation and which determine people’s fates: “Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with j inn and humans all together.” (Verse 13) Had God so willed, He could have made all mankind follow only the way of His guidance, just like He did with creatures that are guided by an inspiration latent in their natures and who follow one way throughout their lives, such as insects, birds and animals, or like creatures who can only obey God, such as the angels. God has willed, however, that man should have a special nature with the propensity to follow either sound guidance or error. He has equipped man with the ability to choose either course. He can fulfil his role in the universe with this special nature God has given him within the overall system He has devised. Or, he will not. Hence, He has recorded His will to fill hell with jinn and humans who choose the path of error. Those evildoers who stand in front of God, hanging their heads are among those upon whom God’s word shall be fulfilled. They will be told: “Taste this, for you [deliberately] forgot you would ever meet this day.” (Verse 14) The reference here is to the Day of Judgement, but it is described as this present day, as if we are looking at its scenes now. They are made to taste the suffering because they forgot this day and neglected to prepare for it when they had all the time they needed to do so. Taste it because “We, too, will forget you.” (Verse 14) Needless to say, God does not forget anyone, but they are treated like people who have been forgotten. They are humiliated and abandoned. “And taste this abiding suffering for all the evil you did.” (Verse 14) The curtains are drawn and the final word has been said. The guilty evildoers are left to their abject fate. The reader feels as he passes these verses as if he has left them behind where they are looking fixedly at what awaits them.
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- Surah 32. As-Sajdah - Saad al Ghamidi https://www.youtube.com/watch?v=KbLT9XhroAg&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=32
- Surah 32. As-Sajdah Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=MOrLpMrur6k&index=32&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 32. As-Sajdah Muhammad Al Luhaydan https://www.youtube.com/watch?v=Zk9UVA_GgyI&index=32&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 32. As-Sajdah muhammad Minshawi https://www.youtube.com/watch?v=E_Pz75hi_p0&index=32&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
