For those who consider "sujud" to mean "physical prostration":
1) Re: SJD to/for
- 2:34, 7:11-12, 15:29-32, 17:61, 18:50, 20:116, 38:72-76
taken as a commonly
understood physical prostration, it seems odd that
or iblees (made of 'smokeless fire') could do this in a defined
physical visible form, but it is possible - what
2) Re: 22:18, 55:6 - SJD
to/for God who is in the heavens/earth, and the
sun/moon/stars/mountains/trees/creatures and many of the people
God SJD who is in the heavens and the earth, willingly and
unwillingly, and their shadows in the mornings and
the same SJD is done by the shadows as well as who is in the
heavens/earth, meaning it is unlikely for it to mean prostrate
here - what
the "sujud" of inanimate objects?
accept that someone may prostrate physically (nose and forehead on
ground) willingly, how can we understand this unwillingly? Does
push people on their faces forcefully so that they fall down on
their noses and foreheads unwillingly?
3) Re: 16:48-50 Can they
look to a thing God created? Its shadow turns to the right and the
left, SuJaD to/for God and/while they are humble.
we take the above as prostrations/prostrating (as some
do), then this would clearly imply that no matter which direction
shadow faces it is STILL prostrating to/for God, i.e. God is
everywhere, which links with "to God belongs the east and west so
wherever you turn there is God's face/regard", see 2:115. This
and clearly implies direction is irrelevant here - what is
your view on this?
is in the Arabic plural (more than two) we can infer that each and
every point in the shadow's movement is a SJD. How
it showing this SJD?
4) Re: 27:24 "And I
and her people SJuD to/for the sun instead of God! And the devil
made their works/deeds appear good to them, so averting/hindering
from the path, so they are not guided."
they not SJuD to/for God who brings out what is hidden in the
heavens and the Earth, and He knows what you hide and what you
it says the hoopoe
"found" (wajad) them, not "saw" (raayt) them as in Joseph's dream
which he saw the moon/sun/planets SJD to/for him. Of course,
moon/sun/planets do not physically prostrate as humans do, so what
Joseph saw was something else - how
the sun/moon/planets giving sujud to Joseph?
us assume it means a traditional prostration in 27:24, how can one
identify whom the prostration is done to?
5) Re: 84:21-22 And when
Quran/reading is recited to them, they do not SJuD. No, those who
rejected/concealed are denying.
sujud=prostration here then this implies God wishes the audience
only accept what is said but ALSO get down on their hands and
prostrate physically (to whom/what?). This seems unusual. What
your understanding of this?
Muhammad is the messenger of God, and those who are with him are
stern against the concealers/rejecters/ingrates, but merciful
themselves. You see them inclining/humbling and SuJaD, seeking
from God and pleasure/approval. Their distinction is in their
faces/attentions/considerations/wills/purposes, from the
trace/teaching/influence of the SuJuD.
the majority of
people would not have a trace of prostration on their face from
physically prostrating in prayer for example, even if it was done
times per day, so this understanding, whilst superficially
actually falls short - what
be noted that in
prior context, 48:25, it clearly implies some believers were
unknown/unrecognisable, which makes it even more unlikely it is
referring to a physical mark on one's face - response?
7) Re: 2:58, 4:154,
...enter the gate SuJuD
they cannot enter
the gate prostrating - response?
8 ) Re:
Re: 7:120, 20:70, 26:46
the magicians were cast* SuJaD. They said: "We believe in the Lord
of Aaron and Moses."
is in the passive perfect form, meaning the object (i.e.
magicians) received the action expressed in the verb, an action
done/completed upon them. Using cross-reference the most likely
of this word is "cast" and is a likely play on words due to the
done in the previous context.
is translated as physically thrown/cast down (as done in most
translations), since it is passive, then one must ask who/what
physically threw them down? The answer is of course
they did it themselves, thus a physical throwing/casting
becomes illogical. To negate this point, an example similar to
AQ using another passive verb would have to be cited.
at the following verses, is it likely they made a statement
whilst physically prostrating on the ground? - yes/no/unsure
9) Re: 68:42-43 The day
shin shall be exposed/uncovered/removed, and they will be called
SuJuD but they will not be able. Their looks/eyes humbled/lowered,
humiliation will cover them. And indeed they were called to the
while they were sound/well.
should be noted that
having one's shin removed is unlikely to prevent one from doing a
physical prostration, hence some translators claiming they will be
unable to prostrate simply due to their shame, but if this is the
the obvious question becomes: why mention a shin at all? - response?
"Believe in it or do not believe in it. Those who have been given
knowledge before it, when it is recited to them, they fall to
you take it as a
physical prostration to the chin or not, or something else?
So what is the matter with them that they do not believe? And
when the quran/reading is being recited to them, they do not SJuD.
those who rejected/concealed are denying.
believe in Our signs whom when they are reminded by them, they
glorify with praise of their Lord, and they are not arrogant.
clearly suggests that
whenever Quran is recited the audience should physically prostrate
4:102 ...and thou
uphold/establish the salat/bond for/to them, then let a group from
among them stand/uphold//establish with thee and let them bring
weapons; then when they have SaJaD then let them be behind you
imply that salat ends upon SJD, but if salat=prayer and
SJD=prostration here, then we know traditional Muslim prayer has
least two prostrations per unit of prayer, not one, thus the verse
itself is not clear or does not make sense. The only way for it to
some sense would be to say traditional Muslim prayer normally
of two prostrations, and since it is during wartime this can be
to one prostration. There is no such thing as a unit of prayer
according to The Quran, nor do traditional Muslims do it in this
(i.e. prayer does not end with prostration), but this explanation
just to show what sense could be made of this verse according to
that one must take AND hold their weapons/goods with them (by
use of 'tadaAAoo / lay down', later in the verse), but if it is
understood as traditional Muslim prayer then physically bowing,
kneeling and prostrating like this would be impractical and
dangerous, e.g. prostrating with swords!
if impeded by rain or illness then one can lay down weapons but
does not say anything about being excluded from prostrating. So
obvious question becomes what kind of rain/illness would prevent
from carrying weapons yet allow one to physically prostrate? It
seem there is no easy answer to this problem.
also left with another problem, because if we accept that the
regular/timed salat involves recitation of AQ which is strongly
evidenced by AQ itself, and agreed upon by almost all [see
4:103, 5:12-13, 7:169-170, 8:2-3, 19:58-59, 29:45, 31:2-7,
17:78], then we know we are commanded to SJD when it is relayed to
[84:20-22, 19:58, 32:15], but if we were to do this in the
regular/timed salat and we know salat ends with SJD according to
then it would last less than 20 seconds!
these 4 issues?
And lastly, please consider out of the 64 occurrences of
"sujud/sajada/sajid/etc" in The Quran, how many are clear and
unequivocal examples meaning physical prostration?
More articles: http://mypercept.co.uk/articles/