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 |
| 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
- 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) = * | ||
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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Sayyid Qutb Overview (Verses 8 - 11) The Making of Man “Then He causes his progeny to be begotten out of the essence of a humble fluid.” (Verse 8) This is a reference to semen, the fluid that represents the first stage of the foetus, going on to become a clinging cell mass, then an embryo that soon acquires bones and organs before the foetus reaches its complete form. It is a great journey when we consider the extraordinary development that this tiny drop of humble fluid goes through until it becomes a human being with perfect shape and constitution. The gulf between the first and the final stages is great indeed. This is expressed in the Qur’ān in a single verse: “Then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9) It is indeed a great miracle, but people are often heedless of it. How far removed is that tiny drop of fluid from the creature it develops into. No power could have done this other than God who directs the single cell along its way of growth and development to make such a highly complex creature. Initially, one cell divides and multiplies. What happens then is a great diversification of cells with different natures and functions. Each multiplies so that each group of cells forms a particular organ with a specified function. This same organ incorporates parts with special functions and different natures, formed by more specialized cells. Once more, how does such division and multiplication happen, within the first single cell, producing such great diversity? Where were the characteristics and qualities that subsequently emerge in every group of specialized cells in relation to the first cell? Where were the distinctive qualities of the human foetus, rather than any other type of foetus? And where were those that distinguish every particular individual among all human foetuses? Where were those qualities that preserve all that appears later in each foetus of potentials, special functions and distinctive features for the rest of its life? Who could ever have thought that this miracle could happen, except for the fact that it did happen, and continues to happen all the time? It is God that has made man and breathed of His spirit into him. This is the only explanation for this miraculous event. It is that breath of divine spirit that makes that biological entity a human being with hearing, sight and understanding, and which distinguishes it from all other biological entities: “Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9) Any other explanation of this miraculous event that fills us with wonder is inadequate. Despite all this, people are often ungrateful: “Yet seldom are you grateful!” (Verse 9) In the light of this first miraculous creation of man and its miraculous progress, the sūrah refers to the unbelievers’ objections and doubts about resurrection. These now sound extremely singular: “They say: ‘What! After we have vanished into the earth, shall we be [restored to life] in a new act of creation?’ Nay, they indeed deny that they will be meeting their Lord.” (Verse 10) They cannot imagine that God will create them anew after they have died and become part of the earth. What is strange about this when compared to the first creation? God started man’s creation from clay, which means that its origin goes back to the earth in which they claim their bodies will decompose and be lost. Indeed, the second creation is akin to the first one, with nothing strange about it. Yet the fact is that “they indeed deny that they will be meeting their Lord.” (Verse 10) It is such denial that makes them entertain doubts and objections to something true and clear. After all, something akin to it occurs at every moment. Therefore, their objections are answered with a statement making clear that they will die and be resurrected. The practical proof of the first creation is more than enough: “Say: The angel of death who has been given charge of you will gather you, and then to your Lord you will be brought back.” (Verse 11) This is given as a confirmed piece of news. Who though is the angel of death? How does he gather people’s souls? This is something that belongs to the realm beyond our perception, which is known to God alone. From Him we receive only accurate information. We can add nothing to what we receive from this source.
Overview (Verses 8 - 11) The Making of Man “Then He causes his progeny to be begotten out of the essence of a humble fluid.” (Verse 8) This is a reference to semen, the fluid that represents the first stage of the foetus, going on to become a clinging cell mass, then an embryo that soon acquires bones and organs before the foetus reaches its complete form. It is a great journey when we consider the extraordinary development that this tiny drop of humble fluid goes through until it becomes a human being with perfect shape and constitution. The gulf between the first and the final stages is great indeed. This is expressed in the Qur’ān in a single verse: “Then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9) It is indeed a great miracle, but people are often heedless of it. How far removed is that tiny drop of fluid from the creature it develops into. No power could have done this other than God who directs the single cell along its way of growth and development to make such a highly complex creature. Initially, one cell divides and multiplies. What happens then is a great diversification of cells with different natures and functions. Each multiplies so that each group of cells forms a particular organ with a specified function. This same organ incorporates parts with special functions and different natures, formed by more specialized cells. Once more, how does such division and multiplication happen, within the first single cell, producing such great diversity? Where were the characteristics and qualities that subsequently emerge in every group of specialized cells in relation to the first cell? Where were the distinctive qualities of the human foetus, rather than any other type of foetus? And where were those that distinguish every particular individual among all human foetuses? Where were those qualities that preserve all that appears later in each foetus of potentials, special functions and distinctive features for the rest of its life? Who could ever have thought that this miracle could happen, except for the fact that it did happen, and continues to happen all the time? It is God that has made man and breathed of His spirit into him. This is the only explanation for this miraculous event. It is that breath of divine spirit that makes that biological entity a human being with hearing, sight and understanding, and which distinguishes it from all other biological entities: “Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9) Any other explanation of this miraculous event that fills us with wonder is inadequate. Despite all this, people are often ungrateful: “Yet seldom are you grateful!” (Verse 9) In the light of this first miraculous creation of man and its miraculous progress, the sūrah refers to the unbelievers’ objections and doubts about resurrection. These now sound extremely singular: “They say: ‘What! After we have vanished into the earth, shall we be [restored to life] in a new act of creation?’ Nay, they indeed deny that they will be meeting their Lord.” (Verse 10) They cannot imagine that God will create them anew after they have died and become part of the earth. What is strange about this when compared to the first creation? God started man’s creation from clay, which means that its origin goes back to the earth in which they claim their bodies will decompose and be lost. Indeed, the second creation is akin to the first one, with nothing strange about it. Yet the fact is that “they indeed deny that they will be meeting their Lord.” (Verse 10) It is such denial that makes them entertain doubts and objections to something true and clear. After all, something akin to it occurs at every moment. Therefore, their objections are answered with a statement making clear that they will die and be resurrected. The practical proof of the first creation is more than enough: “Say: The angel of death who has been given charge of you will gather you, and then to your Lord you will be brought back.” (Verse 11) This is given as a confirmed piece of news. Who though is the angel of death? How does he gather people’s souls? This is something that belongs to the realm beyond our perception, which is known to God alone. From Him we receive only accurate information. We can add nothing to what we receive from this source.
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Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
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 8 - 11) The Making of Man “Then He causes his progeny to be begotten out of the essence of a humble fluid.” (Verse 8) This is a reference to semen, the fluid that represents the first stage of the foetus, going on to become a clinging cell mass, then an embryo that soon acquires bones and organs before the foetus reaches its complete form. It is a great journey when we consider the extraordinary development that this tiny drop of humble fluid goes through until it becomes a human being with perfect shape and constitution. The gulf between the first and the final stages is great indeed. This is expressed in the Qur’ān in a single verse: “Then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9) It is indeed a great miracle, but people are often heedless of it. How far removed is that tiny drop of fluid from the creature it develops into. No power could have done this other than God who directs the single cell along its way of growth and development to make such a highly complex creature. Initially, one cell divides and multiplies. What happens then is a great diversification of cells with different natures and functions. Each multiplies so that each group of cells forms a particular organ with a specified function. This same organ incorporates parts with special functions and different natures, formed by more specialized cells. Once more, how does such division and multiplication happen, within the first single cell, producing such great diversity? Where were the characteristics and qualities that subsequently emerge in every group of specialized cells in relation to the first cell? Where were the distinctive qualities of the human foetus, rather than any other type of foetus? And where were those that distinguish every particular individual among all human foetuses? Where were those qualities that preserve all that appears later in each foetus of potentials, special functions and distinctive features for the rest of its life? Who could ever have thought that this miracle could happen, except for the fact that it did happen, and continues to happen all the time? It is God that has made man and breathed of His spirit into him. This is the only explanation for this miraculous event. It is that breath of divine spirit that makes that biological entity a human being with hearing, sight and understanding, and which distinguishes it from all other biological entities: “Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9) Any other explanation of this miraculous event that fills us with wonder is inadequate. Despite all this, people are often ungrateful: “Yet seldom are you grateful!” (Verse 9) In the light of this first miraculous creation of man and its miraculous progress, the sūrah refers to the unbelievers’ objections and doubts about resurrection. These now sound extremely singular: “They say: ‘What! After we have vanished into the earth, shall we be [restored to life] in a new act of creation?’ Nay, they indeed deny that they will be meeting their Lord.” (Verse 10) They cannot imagine that God will create them anew after they have died and become part of the earth. What is strange about this when compared to the first creation? God started man’s creation from clay, which means that its origin goes back to the earth in which they claim their bodies will decompose and be lost. Indeed, the second creation is akin to the first one, with nothing strange about it. Yet the fact is that “they indeed deny that they will be meeting their Lord.” (Verse 10) It is such denial that makes them entertain doubts and objections to something true and clear. After all, something akin to it occurs at every moment. Therefore, their objections are answered with a statement making clear that they will die and be resurrected. The practical proof of the first creation is more than enough: “Say: The angel of death who has been given charge of you will gather you, and then to your Lord you will be brought back.” (Verse 11) This is given as a confirmed piece of news. Who though is the angel of death? How does he gather people’s souls? This is something that belongs to the realm beyond our perception, which is known to God alone. From Him we receive only accurate information. We can add nothing to what we receive from this source.
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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
