SJD
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Peace all,
This is a text on sjd. it is not yet complete (i am still working on it) but i think it covers good part of the topic. It contains some asnwers to some questions asked here. comments and inputs are appreciated.
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In the following lines we shall try to present a study of the Arabic word/notion SJD and its usage in the Book. We shall GW try to be as objective as possible in this study. This study takes Gods Book as sufficient. God says
It is for Us to gather it and relate it. So when We relate it, you shall follow its reading.
Then it is for Us to clarify it. 7516-18So, we shall try to rely solely on the Book and the way SJD is used within the Book taking in consideration the context of the verse and its surroundings.
Before going on into this, we would just like to point to a very important matter. It is clear that we do not find in the whole Book one single description for a ritual with a physical prostration within it as part of the ritual. But gain I personally believe it is up to anyone to decide for themselves what they see and what they do not. God is aware of everything.
Although the main contra-concept to which we compare the term SJD in this study is mainly the traditional understanding (widely accepted) of this term, that is, the falling down with the nose and forehead on the ground, still, this study is not merely a refutation of a ritualistic physical prostration within a ritualistic prayer (as we do not see such in the Book) but a try to study and analyze the term SJD in the Book.
We shall go through most of the verses with the word SJD or its derivatives and try to see what they refer to.
So, let us get started.
And when the Reading is read to them, they do not submit (yasjudoon) 8421).
Taking yasjudoon here as the traditional physical falling down (with the nose and forehead on the ground) would give a weird and a confusing meaning. What the verse (8421) suggests is that the natural reaction to hearing Gods Reading when it is read is to respond positively to it prostrating the mind and the will to receive it.
See the following verse
Only those believe in our signs, who, when admonished with them they react with full submission (kharu sujadan) and celebrate the praises of their Lord, showing no Pride 3215
The above verse (3215) is confirming the concept of (8421) that the natural reaction (done by those who believe in Gods signs) to hearing or being reminded by Gods signs/verses, is to react with full, inner submission. It is ridiculous to think that when one reminded by Gods signs or one upon whom the signs are rehearsed must fall down on their nose and forehead in order to show that they are admonished!
Let us see the following verse in the light of the verse 8421 and 3215.
And those who, when they are admonished by the signs of their Lord, do not react to them as deaf and blind 2573
Notice that verse 2573 speaks about those who turn to God, believe and do righteousness (2570)
So, believers react with inner submission, prostrating their mind and will to Gods signs and not as deaf and blind, with no feeling whatsoever.
Now let us look at the following verse
Those were some of the prophets on whom God did bestow His Grace,-Of the posterity of Adam and of those whom We carried with Noah, when the signs of the Merciful are rehearsed to them they react with inner submission and in tears (sujadan wa bukiya) 1958
When we notice tears in the eyes and along the cheeks, we understand that one is being moved from inside. It is the inner feeling (of submission) and not the falling down on the nose and forehead that brings tears in the eyes.
Now, let us move to another set of verses with the term SJD and try to see what meaning they provide.
And when We said, enter this town, and eat of the plenty therein as you wish; and enter the gate in full submission (sujadan) and say forgive (us) we shall forgive you your sins and increase (the portion of) to those who do good. 258
Is God ordering those people in the verse to enter the gate falling on their noses and with their foreheads on the ground? It is obvious and manifest that such understanding makes no sense at all.
Reading the previous verses to this one, we see that they are speaking about a group of people (Moses people) who disbelieved with all those graces of God given to them.
I think that entering the town and going into/through the gate submitting symbolizes an offer from God to them for a new beginning, a beginning with full submission to God.
See also 4154, 7161.
In line with the understanding we have, so far, presented here go the following verses;
O Meryam, humble before your Lord, and submit (isjudi) and comply with those who comply. 343
So, again we have another verse with SJD that points to the general concept of responding to God. The same can be seen in the following verse
O, you who have believed, comply, submit (wasjudu), serve your Lord and do righteousness that you may prosper. 2277
All these words/imperatives in this verse (comply, submit, serve your Lord, and Do righteousness) represent the same idea, the Prime Idea on which the whole doctrine of Gods system prescribed for people to lead them back to God is based.
Look at the following set of verses
And to God (yasjudu) submit all those in the heavens and all those on the earth, from the creatures as well as the Angels, and they are not arrogant. 1649
They fear their Lord from above them, and they do what they are commanded. 1650
All creatures (dabah) as well as angels, do submit to God. They follow or respond in action to Gods order within the created universe. They obey Gods course designed for them flowing through it. These creatures do not put their nose and forehead to do this submitting. Nor do the angels. The following verse (1650) gives the clue to their submission (sujood), or their following of the course or their obeying and bending to the laws of God. They act in accordance to Gods order (yafaloon ma yumaroon 1650).
I was once asked during a discussion on the term SJD the following question
What do you think about the verses 27 24-25? How one can submit himself to the sun which is able neither to speak nor to give orders or commands?Let us have a look at the verse(s) under discussion.
And I found her and her people submitting to the sun (yasjudoon lil shamsi) instead of God! And the satan had made their work appear good to them, so he kept them away from the path, so they are not guided 2724
Will they not submit to God (al la yasjudoo lilahi) who brings out what is hidden in the heavens and the earth, and He knows what you hide and what you declare? 2725
I believe we are all aware that Gods preacher and messenger Ibrahem asked his people along with his own father similar question in 2152 (what are these images/statues to which you are devoted?) and in 2166, (do you serve other than God that which can neither be of any good to you nor do you any harm?)
When Ibrahem said to his father O my father, why do you serve that which can neither hear nor see and can not profit you a thing. 1942
And then we read
O, my father, do not serve satan, for satan is a rebel/disobeyer to the Merciful. 1944
So, we see again that it is about concepts. It is more than statues and suns and moons and beautiful horses and wonderful women and wealth and children and so on and so forth.
It is always satan who is there waiting for a chance to whisper in the chest. But it is always man who is to give/offer the chance to the rebelled.
The whole story is related to two life-lines;- One that is leading back to God (6153).
And the other one on which the satan is waiting to mislead on various ways and from various sides (716,17).So, again, it is just the satan who duped them into serving other than God 2724,25. There is no logic in devoting the life in serving images and statues or suns or moons but when satan takes advantages on man, reason means nothing to man.
Now, let us go back to 2724 and view it PURE PHYSICALLY.
How could the one bringing the news from the Queen of Sheba determine that the physical prostrating was done to the sun and not to God?
Is not it clear that it is about a CONCEPT, just like the case of Ibrahemss father and his people? Does not the very verse makes it clear that it is about the CONCEPT they adopted when it states
and the satan has made their DEEDS to seem pleasing and beautiful to them and HAS MADE THEM TO GO ASTRAY/KEPT THEM AWAY FROM THE RIGHT PATH and they were not guided.
The following verse confirms it is about the conceptual and not the physical!
Will they not submit (Alla yasjudoo) to God who brings out what is hidden in the heavens and the earth, and He knows what you hide and what you declare? 2725
Could the physical prostration be all that God asks for? He who knows what is hidden and what is apparent? Again, I think it is about the concept (submitting to God)
Check verse 2743 and see what kept her (the Queen) away? It is what she served another than God.
And she was prevented by that which she served besides God. She was of the people who were rejecters. 2743
A note; The translation of the Holy Quran by A. Yousuf Ali edited by a commission from scholars from Saudi Arabia find a great difficulty to translate it as traditionally understood (falling down) and refers to sujood in this verse (2724) as worshipping!?
Now we shall move to another important verse with a form of the word SJD. This verse is 4102. Let us have a look at it.
And if you are with them and you maintain the commitment for them (the reading session), then let a group from amongst them maintain with you and let them take their weapons; and when they have submitted then let them stand guard behind you; and let a group who has not yet committed come and commit with you, and let them be wary and take their weapons with them. The rejecters hope that you would neglect your weapons and goods so they can come upon you in one blow. There is no sin upon you if there is harm to you from rain, or if you are ill, that you put down your weapons, but be wary. God has prepared for the rejecters a humiliating retribution.( 4102)
I personally view the commitment in the verse (4102) as a session dedicated to Reading from the Book and SUJOOD points to their submitting. (More on that in the text about Salat’
Compare this with verse 3113
Not all of them are alike Of the people of the Book a maintaining portion, rehearsing the signs of God and they submit. 3113
This verse (3113) is in relation to the previous verse 3112.
The idea of and they submit in (3113) confronts and in opposition to the idea of the rejecters among the people of the Book who disobeyed and was transgressing in (3112)
So, we have one portion of them that rejects Gods signs and disobeys and transgresses (3112) and the other portion which is not the like to the other portion which rehearses Gods signs and obeys/submits (3113).
Another verse to help shed some light here is 8421. Let us read from 8420 which is in relation to those to come next.
So, why do not they believe 8420,
And when the Reading is read/rehearsed to them they do not submit (la yasjudoon) 8421
But, (on the contrary) the disbelievers deny/reject. 8422
We see here that the rejection and denying of disbelievers is in opposition to the obedience and submission suggested in 8421.
Another important thing to notice here (8420-22) is the relation between the Reading (the session in 4102) and the sujood (mentioned in 4102 too)
As we intend to provide as many as possible of verses with the root SJD to help us understand this word and the notion or idea it conveys in the Book, here we have another verse with this word
Did you not see that to God submits (yasjudu) what is in heavens and what is in earth? And the sun and the moon and the stars and the mountains and the trees and the creatures, and many of mankind, and many who have deserved the retribution. And whoever God disgraces, then none can honour him. God does what He pleases. 2270
Again we have this word here in the form (yasjudu), Do the sun, moon, trees and mountains fall down on their nose and forehead performing thier sujood?
I think it is clear that it is about submitting to God, the bending to the laws of God in the created universe. Some people do submit to God as mentioned in the verse but again another part of people chooses not to submit to God and would not follow his laws.
Look at this verse
And to God submit (yasjudo) all that are in heavens and the earth, willingly and unwillingly, as do their shadows in the morning and the evening.1315
If we accept that someone or something may prostrate physically (nose and forehead on ground) willingly, how can we understand this UNWILLINGLY physical prostration! Does God push people on their faces forcefully so that they fall down on their noses and foreheads UNWILLINGLY?
I think that it is clear that physical prostration with noses and foreheads has nothing to do with it. It is the RESPOND to God, that is, to His laws that govern His system within the whole the created universe.
Let us go and read this verse (1315) again in the light of the context starting from 1312.
He is the One who shows you the lightning, giving you fear and hope. And He establishes the heavy clouds.1312
And the thunder glorifies with His praise, and the Angels from His awe, and He sends the thunderbolts, and strikes with it whom He will. Yet they are still arguing regarding God, while He is severe in punishment.1313
To Him is the call of truth. And those who are called on besides Him, they will not respond to them in anything; like one who places his hands openly in the water to drink, but it never reaches his mouth. The call of the rejecters is nothing but in misguidance.1314
And to God submit all that are in heavens and the earth, willingly and unwillingly, as do their shadows in the morning and the evening.1315
The established heavy clouds, the lightening, the thunder and the angels all function under the prescribed system set by the Powerful, Wise.
To be continued gw!
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Peace All
My Arabic gets me to a general understanding of the reading, but I am in no position to argue Arabic grammar (Although some basics, I try to derive definitions from the Qur?an?s usage). Since I was not and probably never will be sunni, I would just like to give my two cents from a different perspective...which will be, I must warn, on the more philosophical side of things. Since there are so many excellent analyses in this thread, I?ll keep mine short and to the point.
I too translate words relating to "sujood" to something that is similar to "hearing and obeying", the "action" meaning of "sujood". However, I see it as an idiom. Hence, the connotation, not the actual ACT of hearing and obeying, is what the phrase is ultimately driving towards.
In a "descriptive" situation (past tense, adjective, etc), I tend to see it as a "sacred" state that a creation (be it man, sun, malaika, etc) is or is wanting/willing/unwilling/striving to be. This sacred state has nothing to do with piety, as we know it, but describes a state of peace and/or balance. For example, one of God?s signs, the Sun, are in a "peaceful and balanced" state of existence because they "Hear and obey" God's commands.
It is very difficult to articulate how I view sujood as its meaning is quite abstract, but difficult to convey in words. In some places, it does seem to have a physical aspect to it (like prostrations to the sun, for example). However, I suppose I could describe the non physical aspect of ?sujood's" full range of meaning as an act stemming from ?hearing and obeying? that always begins one down a path towards peacefulness/balance with God and all creations. ( or what I like to call the ?perfect state of existence?). In the case of malaika , faculties in this state with no "will", they are ?those in control? or are "managers" of the grand course of things. They serve God by also serving/helping/hearing and obeying mankind as a method of ensuring and controling the balanced grand course of things. This is their "perfect state of existence", their purpose in our creation.
And Humans and Jinn are to serve God...
Marie
I wanted to note your concern regarding 17107. Specifically, I would like to offer you my perspective. Perhaps you can provide the Arabic explanation as to why this could or could not work.
I view ?fall to their chins? as an idiom relating to the ACT of them being able to verbally ?ADMIT? or ?Profess?. And I would like to emphasize the "being able" of the aforementioned as to point out, once again, that its not neccessarily referencing the action, but the state of "being able" to "admit" or "profess" and "recognize" it.
To analyze these versesThose who have knowledge before, when they hear the reading, recognize/profess/accept/admit and enter a state of peace/ balance/?hearing and obeying? (fall to their chins and ?sujood?), and say ?Praise be to our Lord. Truly, the promise of our Lord was fulfilled.?
And they recognize/profess/accept/admit (fall upon their chins) crying?.
I am interested to know everyone?s thoughts on this.
Peace.
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Peace be upon you Salikah,
I am still taking my time rebuilding my understanding on this concept, but your line of reasoning sounds very reasonable.
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Salam salikah, all,
Marie
I wanted to note your concern regarding 17107. Specifically, I would like to offer you my perspective. Perhaps you can provide the Arabic explanation as to why this could or could not work.
I view fall to their chins as an idiom relating to the ACT of them being able to verbally ADMIT or Profess. And I would like to emphasize the "being able" of the aforementioned as to point out, once again, that its not neccessarily referencing the action, but the state of "being able" to "admit" or "profess" and "recognize" it.
To analyze these verses
Those who have knowledge before, when they hear the reading, recognize/profess/accept/admit and enter a state of peace/ balance/hearing and obeying (fall to their chins and sujood”, and say Praise be to our Lord. Truly, the promise of our Lord was fulfilled.
And they recognize/profess/accept/admit (fall upon their chins) crying.
Thanks for your good analysis, "fall to their chins could be both an idiom = recognize/profess/accept/admit what they have known as the truth and an action* (17109) like in 583 "you see their eyes flooding with tears, for what they have known as the truth.."
*That doesn't mean a physical prostration.
The two understandings are closely linked.
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And if they hear what was sent down to the messenger you see their eyes flooding with tears, for what they have known as the truth, they Say Our Lord, we believe, so record us with the witnesses.
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Say Believe in it or do not believe in it. Those who have been given the knowledge before it, when it is recited to them, they fall to their chins prostrating.
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And they Say Praise be to our Lord. Truly, the promise of our Lord was fulfilled.
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And they fall upon their chins crying, and it increases them in humility.
Wayakhirroona lil-athqaniyabkoona wayazeeduhum khushooAAan
Salam
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Thanks for responding Idolfree and Marie.
Marie, thanks for responding to my question. I completely agree with your assessment that "fall to your chins" could mean a state of being as well as an action. As a matter of fact, I am thinking that the "action" is somehow related to the idiomatic definition that I am currently exploring (i.e.-is the action specifically related to being able to "speak" or verbally,"admit/confess"?) I cannot verify anything as yet, however. Therefore, the basis of this exploration is mostly inspirational...a hypothesis of sorts. Perhaps I will not be able to verify anything for some time.
Only the God guides.
Peace.
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"And he raised his parents on the throne, and they became in a state of hearing and obeying him. "
He established his fathers on the throne, meaning they became rulers with hiim, under his commands. not they sat phisically for a few moment on a chair. they accepted his offer, that is why the SAJADOU , meaning they accepted his offer to establish them as rulers.
