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 4 - 5) Six Days of Creation Those whom God’s Messenger is ordered to warn were polytheists, people who associated partners with God. Therefore, the sūrah explains God’s attribute by which they know the truth of Godhead. It also distinguishes who deserves to have this great name, God, and who must never be associated with His status: God it is who created the heavens and the earth and all that is between them in six days, and established Himself on the Throne. You have none to protect you from God, and none to intercede with Him for you. Will you not, then, reflect? He regulates and governs all that exists, from the celestial space to the earth; and in the end all shall ascend to Him [for judgement] on a day the length of which is one thousand years by your reckoning. Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful, who makes most excellent everything that He creates. He begins the creation of man out of clay; then He causes his progeny to be begotten out of the essence of a humble fluid; then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts. Yet seldom are you grateful! (Verses 4-9) Such is God, and such are the effects and indications of Godhead. They are seen all over the universe, felt in the realm that lies beyond human perception, and recognized in the origins of man and the stages of his development. God tells them about these in His true book. “God it is who created the heavens and the earth and all that is between them in six days.” (Verse 4) The heavens and the earth and what is in between them refer to the great many creatures about which we know very little, while there is much more which we do not know anything about. They constitute this huge kingdom of unlimited dimensions which fascinates us. We stand speechless, overwhelmed at the accurate design and perfect system that run through it all. It combines this greatness with captivating beauty in which neither sight nor any of our senses finds defect. No one is ever tired of contemplating it. Repetition and familiarity do not detract from its self-renewing appeal. This kingdom includes such a great variety of creatures, with countless races and species, endless shapes, sizes, characteristics, qualities, features and tasks. They are all subject to the same law, coherently fulfilling one great activity, looking up to one source from whom they receive their directives and to whom they submit in complete obedience. It is God who created the heavens and the earth and all that is between them. Hence, He is the One who deserves this name. Their creation was in six days,’ and these were certainly not the earth days with which we are familiar. Earth days are a measure of time which results from the revolving of the earth around itself while moving in orbit around the sun. When it completes one round, it completes one 24- hour cycle applicable only to our earth, a tiny little planet when compared to the universe. This time measure only came into existence after the sun and the earth were set in their respective positions. It is also the one most suitable for us who live on this planet. Of what nature are the six days mentioned in the Qur’ān? This is known only to God, while we cannot define or measure them. They belong to God’s days which He describes in the verse that says: “Well, in your Lord’s sight a day is like a thousand years of your reckoning.” (22: 47) These six days might have been six epochs which the heavens and the earth went through until they reached their present status; or might have been six stages of creation and formation, or six aeons the length of which is known only to God. They are definitely something different from the earth days which we know. We take them as something belonging to the realm beyond the reach of our perception, which means that we cannot know exactly what they were. Mentioning them serves to remind us of the elaborate planning of God’s creation, in accordance with His knowledge, wisdom and perfect creation. “And established Himself on the Throne.” (Verse 4) This expression refers to the fact that God is above all creation. We cannot say anything about the throne, except to take it as a name. The word istawā, which is translated as ‘established Himself’ is different, as it clearly indicates elevation and exaltation. The Arabic text also uses the word thumma, which is the conjunction ‘then’, but it is clear here that it does not indicate any chronological order, because no change of situation applies to God. He, limitless is He in His glory, is not in a certain situation, nor does He then move to a new one. This does not apply to God. It is only an abstract order. His exaltation means that His is a level high above that of His creation, and this is expressed in the way the verse is composed. With this absolute glory of God, the sūrah tells them of the fact that applies directly to them: “You have none to protect you from God, and none to intercede with Him for you.” (Verse 4) Who could have? ‘Where does such protection come from? It is God who controls the throne, the heavens, the earth and all that is between them. It is He who has created the heavens and the earth and all who live in them. Who, then, can protect or intercede for anyone against His will? “Will you not, then, reflect.” (Verse 4) It is sufficient to remember this fact and reflect on it for people to acknowledge God and to turn to Him alone, abandoning all else. In addition to all that has been said about creation and elaborate planning, it is now stated that whatever takes place in the heavens, the earth or in between them will be presented to Him on the Day of Judgement when He will determine their fates: “He regulates and governs all that exists, from the celestial space to the earth; and in the end all shall ascend to Him [for judgement] on a day the length of which is one thousand years by your reckoning.” (Verse 5) The expressions used here provide a great, broad perspective: ‘from the celestial space to the earth.’ Thus, human perception is given an impression that it can contemplate. In fact, the domain of what God regulates and governs is far greater than that of the heavens and the earth. For us, however, it is sufficient that we look at this broad expanse and reflect on the fact that God regulates everything in it when we cannot even imagine the figures of its dimensions. Everything that has been determined and planned, with its results and consequences, is then put to Him, in His exalted presence, on the day He has determined for reviewing the results of actions, words, objects and living creatures. It is “a day the length of which is one thousand years by your reckoning.” (Verse 5) Nothing of this is created in vain or abandoned or neglected. All run their course in accordance with God’s design to an appointed time. They all “ascend to Him,” because everything and every position and stage is below that of God Almighty. Hence they ascend or are raised to Him, by His permission, when He wills.
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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 4 - 5) Six Days of Creation Those whom God’s Messenger is ordered to warn were polytheists, people who associated partners with God. Therefore, the sūrah explains God’s attribute by which they know the truth of Godhead. It also distinguishes who deserves to have this great name, God, and who must never be associated with His status: God it is who created the heavens and the earth and all that is between them in six days, and established Himself on the Throne. You have none to protect you from God, and none to intercede with Him for you. Will you not, then, reflect? He regulates and governs all that exists, from the celestial space to the earth; and in the end all shall ascend to Him [for judgement] on a day the length of which is one thousand years by your reckoning. Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful, who makes most excellent everything that He creates. He begins the creation of man out of clay; then He causes his progeny to be begotten out of the essence of a humble fluid; then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts. Yet seldom are you grateful! (Verses 4-9) Such is God, and such are the effects and indications of Godhead. They are seen all over the universe, felt in the realm that lies beyond human perception, and recognized in the origins of man and the stages of his development. God tells them about these in His true book. “God it is who created the heavens and the earth and all that is between them in six days.” (Verse 4) The heavens and the earth and what is in between them refer to the great many creatures about which we know very little, while there is much more which we do not know anything about. They constitute this huge kingdom of unlimited dimensions which fascinates us. We stand speechless, overwhelmed at the accurate design and perfect system that run through it all. It combines this greatness with captivating beauty in which neither sight nor any of our senses finds defect. No one is ever tired of contemplating it. Repetition and familiarity do not detract from its self-renewing appeal. This kingdom includes such a great variety of creatures, with countless races and species, endless shapes, sizes, characteristics, qualities, features and tasks. They are all subject to the same law, coherently fulfilling one great activity, looking up to one source from whom they receive their directives and to whom they submit in complete obedience. It is God who created the heavens and the earth and all that is between them. Hence, He is the One who deserves this name. Their creation was in six days,’ and these were certainly not the earth days with which we are familiar. Earth days are a measure of time which results from the revolving of the earth around itself while moving in orbit around the sun. When it completes one round, it completes one 24- hour cycle applicable only to our earth, a tiny little planet when compared to the universe. This time measure only came into existence after the sun and the earth were set in their respective positions. It is also the one most suitable for us who live on this planet. Of what nature are the six days mentioned in the Qur’ān? This is known only to God, while we cannot define or measure them. They belong to God’s days which He describes in the verse that says: “Well, in your Lord’s sight a day is like a thousand years of your reckoning.” (22: 47) These six days might have been six epochs which the heavens and the earth went through until they reached their present status; or might have been six stages of creation and formation, or six aeons the length of which is known only to God. They are definitely something different from the earth days which we know. We take them as something belonging to the realm beyond the reach of our perception, which means that we cannot know exactly what they were. Mentioning them serves to remind us of the elaborate planning of God’s creation, in accordance with His knowledge, wisdom and perfect creation. “And established Himself on the Throne.” (Verse 4) This expression refers to the fact that God is above all creation. We cannot say anything about the throne, except to take it as a name. The word istawā, which is translated as ‘established Himself’ is different, as it clearly indicates elevation and exaltation. The Arabic text also uses the word thumma, which is the conjunction ‘then’, but it is clear here that it does not indicate any chronological order, because no change of situation applies to God. He, limitless is He in His glory, is not in a certain situation, nor does He then move to a new one. This does not apply to God. It is only an abstract order. His exaltation means that His is a level high above that of His creation, and this is expressed in the way the verse is composed. With this absolute glory of God, the sūrah tells them of the fact that applies directly to them: “You have none to protect you from God, and none to intercede with Him for you.” (Verse 4) Who could have? ‘Where does such protection come from? It is God who controls the throne, the heavens, the earth and all that is between them. It is He who has created the heavens and the earth and all who live in them. Who, then, can protect or intercede for anyone against His will? “Will you not, then, reflect.” (Verse 4) It is sufficient to remember this fact and reflect on it for people to acknowledge God and to turn to Him alone, abandoning all else. In addition to all that has been said about creation and elaborate planning, it is now stated that whatever takes place in the heavens, the earth or in between them will be presented to Him on the Day of Judgement when He will determine their fates: “He regulates and governs all that exists, from the celestial space to the earth; and in the end all shall ascend to Him [for judgement] on a day the length of which is one thousand years by your reckoning.” (Verse 5) The expressions used here provide a great, broad perspective: ‘from the celestial space to the earth.’ Thus, human perception is given an impression that it can contemplate. In fact, the domain of what God regulates and governs is far greater than that of the heavens and the earth. For us, however, it is sufficient that we look at this broad expanse and reflect on the fact that God regulates everything in it when we cannot even imagine the figures of its dimensions. Everything that has been determined and planned, with its results and consequences, is then put to Him, in His exalted presence, on the day He has determined for reviewing the results of actions, words, objects and living creatures. It is “a day the length of which is one thousand years by your reckoning.” (Verse 5) Nothing of this is created in vain or abandoned or neglected. All run their course in accordance with God’s design to an appointed time. They all “ascend to Him,” because everything and every position and stage is below that of God Almighty. Hence they ascend or are raised to Him, by His permission, when He wills.
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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
