Download link: 
➡ Click here: Surah as sajdah
He 'has himself forged it, but claims that it has been sent down by Allah. He arranges every affair from the heavens to the earth, then it affair will go up to Him, in one Day, the space whereof is a thousand years of your reckoning i. You have no supporter and helper besides Him nor any intercessor before Hun.
Sayangnya, permintaan mereka tidak dikabulkan surah as sajdah Allah SWT. Will ye not then con. These people publicly professed Tauhid as the basis of the Faith and declared their dissociation from the religion of the mushriks. Surah As Sajdah The Prostration - Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an بسم الله الرحمن الرحيم Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Servile of the Qur'an 32. Here, another question may arise in the minds, which should be answered straightaway. No better and more appropriate structure could be conceived, for example, for the eye and the ear which have been made for seeing and hearing. It is from that God Who is the Idea of the Steps of Ascent.
These people publicly professed Tauhid as the basis of the Faith and declared their dissociation from the religion of the mushriks. Ali It is Allah Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the Throne of Authority : ye have none, besides Him, to protect or intercede for you : will ye not then receive admonition? Nay, but it is the Truth from thy Lord, that thou mayst warn a folk to whom no warner came before thee, that haply they may walk aright.
Surah As-Sajdah (The Prostration) - سورة السجدة - And have they never seen how We cause the water to flow to a barren land and there from bring forth crops of which their animals and they themselves eat? Then taste you the torment of the Fire because of your forgetting the Meeting of this Day of yours, and surely!
Surah As Sajdah The Prostration - Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an بسم الله الرحمن الرحيم Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an 32. Surah As Sajdah The Prostration Name The Surah has been entitled As-Sajdah after the theme of Sajdah prostration as expressed in verse 15. Period of Revelation From the style of the Surah it appears that it was sent down during the middle Makkah period, more particularly in its initial stage, for one does not find in its background that severity of the persecution and tyranny which one finds in the Surahs sent down in the later stages. Theme and Topics The main theme of the Surah is to remove the doubts of the people concerning Tauhid , the Hereafter and the Prophethood, and to invite them to all these three realities. 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 Allah's Word. All these are strange things which he presents. How can you call it a fabrication when its having been sent dawn from Allah is manifest and self evident? Look at the administration of the heavens and the earth: consider your own creation and structure. Don't these things testify to the teaching which this Prophet is presenting before you in the Quran? Does the system of the universe point to Tauhid or to shirk? When you consider this whole system and your own creation, does your intellect testify that the One Who has given you your present existence, will not be able to create you once again? Then they have been told: It is Allah's supreme Mercy that He does not seize man immediately for his errors to punish him finally and decisively but warns him beforehand by afflicting him with small troubles and hardships and calamities and losses and strokes of misfortune so that he may wake up and take admonition. Before this the Book had been sent upon Moses also, which you all know. There is nothing strange in this at which you should marvel. Be assured that this Book has come down from God, and note it well that the same will happen now as has already happened in the time of Moses. Leadership now will be bestowed only on those who will accept this Divine Book. Those who reject it shall be doomed to failure. Will you like to meet the same doom yourself? Do not be deluded by the apparent and superficial. Today you see that no one is listening to Muhammad upon whom be Allah's peace except a few young men and some slaves and poor men, and he is being made the target of curses and ugly remarks from every side. From this you have formed the wrong impression that his mission will fail. But this is only a deception of your eyes. Don't you see the phenomenon in your daily life that a land previously lying absolutely barren starts swelling with vegetation and plant life everywhere just by a single shower of the rain though before this no one could ever imagine that under the layers of its soil there lay hidden such treasures of greenery and herbage? Tell them: when the time comes for the final judgment regarding you and us, believing then will not profit you at all. If you have to believe, believe now. But if you intend to await the final judgment, then await it as you please. The revelation of this book is, without any doubt, from the Lord of the Worlds. Do the people say that this man himself has forged it? Nay, but it is the Truth from your Lord so that you may warn a people to whom no warner has come before you. Maybe they are guided aright. You have no supporter and helper besides Him nor any intercessor before Hun. Will ,you not then take heed? He administers the affairs of the world from the heavens to the earth, and the report of this administration ascends to be presented before Him in a Day whose length, according to your reckoning, is a thousand years. He alone is the Knower of the hidden and the open, the All-Mighty, the Compassionate, Who gave everything He created the best form. He began the creation of man from clay; then spread his progeny by an extract the nature of a despicable water; then He shaped him and breathed into him of His Spirit; and He gave you the ears, and the eyes and the hearts: yet you are seldom grateful. So, taste now the recompense of your having forgotten the meeting of this Day. We, too, have forgotten you now! Taste the everlasting torment in consequence of your misdeeds. No living being knows what comfort of the eyes has been kept hidden from them as a recompense for their deeds. Can he who is a believer be like him who is a sinner? They cannot be alike. For those who have believed and done good works, there will be Gardens for their dwellings, an entertainment as a recompense for their deeds. As for those who have adopted evil, their abode shall be Hell. And who could be more wicked than the one who is admonished by the Signs of his Lord and he spurns them? We shall certainly take vengeance on such criminals. You should, therefore, have no doubt on receiving the same. We had made that Book a Guidance for the children of Israel; and when they showed patience and continued to have faith in Our Revelations, We raised among them such leaders as guided the people by Our Command. Surely on the Day of Resurrection your Lord alone will decide those things about which the Israelites have been differing among themselves. There are many Signs in this. Do they not hear? And have they never seen how We cause the water to flow to a barren land and there from bring forth crops of which their animals and they themselves eat? Do they not see anything? Several Surahs of the Qur'an begin with one or the other such introductory sentence, which is meant to declare at the outset therefrom this discourse is being issued. This is apparently the same sort of an introductory sentence as an announcer speaks in the beginning of a radio program to tell which radio station he is speaking from. But unlike the ordinary announcement from a radio station, when the extraordinary declaration at the beginning of a Surah is made to the effect that this message is being issued by the Ruler of the Universe, it is not merely meant to specify the origin of the discourse, but, besides, it also puts forward a big claim, a great challenge and a severe warning, for at the very outset it gives the big news that this. If I accept it I shall have to bow my head in submission before it for ever. Then, I shall be left with no freedom concerning it. If I do not accept it, I shall have to take the great risk that if it be really the Lord of the Worlds' Word, I shall have to meet with eternal misery and misfortune in consequence of rejecting it. The whole life of the person presenting it had been spent before them. They had known him before he presented the Book as well as after he had presented it. They knew that the person presenting the Book with that assertion was the most righteous, the most serious and the most pious and virtuous man of their society. They also knew that until a day before he made the claim to Prophethood, no one had ever heard from him those things which he had started presenting suddenly just after his claim to Prophethood. They found a marked difference between the diction and style used in the Book and the diction and style used by Muhammad upon whom be Allah's peace himself, in his daily life, and they also recognized naturally that one and the same person could not have two styles so different from each other. They were also experiencing the highly miraculous literature being presented in the Book and, being the Arabic speaking people themselves, knew that all their literary men and poets were feeling utterly helpless in producing anything the like of it. They were also not unaware that there was a world of difference between the literary productions and orations of their poets and sorcerers and orators, and the Divine discourses being recited before them and the sublimity of the pure themes being presented in them. They did not see in the Book and in the message of the one presenting it any trace whatever of selfishness, which is always present in the work and message of a false claimant to prophethood. They could not find out, however, hard they might have tried, that Muhammad upon whom be Allah's peace by laying claim to Prophethood was trying to secure a certain benefit for himself or his family or his clan and tribe, or that he had any vested interest in the message he gave. Then, they could also see what sort of the people of their society were being drawn to his message and what great revolution was taking place in them as soon as they came in contact with his invitation. AII these things together supported and proved the assertion and claim. That is why in that background it was enough to say that it is beyond any doubt a Book that pas been sent down by the Lord of the Worlds. No further argument was needed to substantiate the claim. This is not merely a question but also an expression of great surprise and astonishment. It means to imply this: In spite of all those things on account of which this Book is, without any doubt, a Revelation from Allah, do those people yet say stubbornly that Muhammad upon whom be Allah's peace has himself forged it and is falsely attributing it to Allah? Don't they feet any shame in uttering such a senseless and baseless accusation? Don't they at all realize what opinion will those people form who are aware of Muhammad upon whom be Allah's peace and his work and his discourses and also understand the Book, when they hear their absurd accusation? The listeners were well aware of the person who was presenting the Qur'an, of the environment in which he was presenting it and the confidence and grace with which he was presenting it; they also knew the Book, its diction and literary excellence and its themes; they were also feeling the influence and impact it was having on contemporary society of Makkah. Under those conditions the Book's being the Truth sent down by the Lord of the Worlds, was such an evident factual reality that the mere mention of it in clear and definite terms was enough to refute the accusation of the disbelievers. Any attempt to strengthen this assertion by resort to reasoning would have caused it to be weakened instead. The case would be like this. Supposing it's day and the sun is shining bright, and a stubborn person calls it a dark night. You yourselves know that for the past many centuries no Prophet has been raised among you, and you also know that your entire nation has been involved in ignorance and moral degeneration and sheer backwardness. In a state like this if a Prophet has been raised among you to awaken you and show you the right way, you should not be surprised. This was a great need which Allah has fulfilled for the sake of your own welfare and well-being. One should note that in Arabia the light of the true Faith was first of all spread by the Prophets Hud and- Salih, who lived in the pre-historic age. They were followed by the Prophets Abraham and Ishmael, who lived 2,500 years before the Holy Prophet. After them the last Prophet to be raised in Arabia before the Holy Prophet was the Prophet Shu'aib, who had passed about 2,000 years earlier. This is a very long period. That is why it has been said, and rightly so, that no warner had come to those people. This did not mean that no warner had ever come to them, but it meant that the people had long stood in need of a warner. Here, another question may arise in the minds, which should be answered straightaway. One may ask: When no Prophet had come to the Arabs for hundreds of years before the Holy Prophet, what would be the basis of accountability of the people who had lived in that age of ignorance? They could not tell guidance from deviation and error. Then, if they had gone astray, how could they be held responsible for their deviation? The answer is this: The detailed knowledge of the true Faith might have been lost to those people, but even in that age of ignorance the people were not unaware that the true Faith was based on TauhId, and the Prophets had never taught idol-worship to their followers. This truth was also contained in those traditions which the Arabs had received from the Prophets born in their own land, and they were also aware of this through the teachings of the Prophets Moses, David, Solomon and Jesus peace be upon all of them who had been born in the land adjoining their own. In the traditions of Arabia also it was well known that in the earliest times the Arabs' real religion was the Religion of Abraham and that idol-worship had been. In spite of the prevalence of shirk and idol-worship, there were living in different parts of Arabia many such people, who rejected shirk, professed Tauhid and openly condemned offering of sacrifices at the shrines of idols. These people publicly professed Tauhid as the basis of the Faith and declared their dissociation from the religion of the mushriks. Obviously they had got this concept from whatever had remained behind from the influence of the teaching of the Prophets. Moreover, the inscriptions belonging to the 4th and 5th centuries A. In an inscription of 465 A. Similarly, an inscription of 512 A. But you in your folly have set up others than Him as your helpers and supporters in the vast 'Kingdom of this Universe. The Creator of this whole Universe and whatever it contains is Allah. Here, everything except Himself is created, and Allah has not gone to sleep after having created and made the world go. But He Himself is the Ruler and Sovereign and Sustainer of His Kingdom. Then, how senseless you are that you have set up a few of His creatures as the masters of your destinies! If Allah does not help you, none of them has the power to help you. If Allah should seize you, none of them has the power to secure your liberty. If Allah does not permit, none of them has the power to intercede for you before Him. He has warned us again and again that if we did not accept his message and rejected his invitation, we would be seized by Allah's torment. He has been repeating this threat since many years, but the torment has not overtaken us, although we have denied and rejected him clearly over and over again. Allah will never fail to fulfil His threat, but a day with your Lord is equal to a thousand years as you reckon. There is none to avert it. It is from that God Who is the Owner of the Steps of Ascent. The angels and the Spirit ascend to His Presence in a day whose measure is fifty thousand years. So, have patience, O Prophet, a graceful patience! They think it is far off, but We see it near at hand. When a nation is warned that if it adopted such and such an attitude in life, it would meet with such and such an end, the people would be foolish if from this they understood that the predicted consequences would follow their evil acts and deeds immediately. Not to speak of days and months and years, the occurrence of the results may even take centuries. Whatever He has made for a particular purpose, He has given it the most appropriate, form and invested it with the most :unable qualities for it. No better and more appropriate structure could be conceived, for example, for the eye and the ear which have been made for seeing and hearing. The air has precisely the same qualities which it should have for the purpose for which it has been made, and the water precisely the same qualities for the purpose for which it has been made. No one can point out any defect or flaw in the design of anything made by God; nor can anyone offer an alteration or modification in it. By one excellent act He gave life and consciousness and intellect to a combination of earthly elements by His creative Command so that a wonderful creation like man came into being; by another excellent act He placed in man's own organism such a wonderful machinery for the production of similar more men in the future, whose mode of functioning is highly astonishing and amazing. This is one of those verses of the Qur'an, which points to the direct creation of the first man. The scientists since the time of Darwin have felt greatly critical of this concept and have rejected it with contempt as unscientific. But the fact is that they cannot get rid of the concept of the direct creation of the first germ, if not of the first man, or of the first species of animals. If creationism is not accepted, then one will have to accept the utterly absurd idea that life originated merely accidentally; whereas even the simplest form of life as found in the single cell organism is so full of complexities and subtleties that regarding it as the result of an accident would be a million times more unscientific an idea than what the evolutionists think of creationism. And if once it is accepted that the first germ came into being by an act of direct creation, it would be no longer difficult to accept that the first member of every species of animal life was created by the Creator's own act of creation, and then its race started through different forms of procreation. If accepted this concept would explain away all those riddles and complexities which have remained unsolved in their theory of evolution in spite of all the scientific theorizing by the upholders of Darwinism. For further explanation, see E. They have not arisen from any combination of matter, but from Allah Himself. Man has received knowledge from Allah's Knowledge, wisdom from Allah's Wisdom, and discretion and authority from Allah's Authority. He has not received these from a source which is without knowledge, without wisdom and without discretion and authority. For further explanation, see E. This is a fine way of saying something. The ears and the eyes imply the instruments by which man obtains knowledge. Although the senses of taste and touch and smell are also instruments of obtaining knowledge, hearing and sight are the major and by far the more important senses. Therefore, the Qur'an has mentioned only these two at different places as the most important gifts of God to man. You were given the eyes so that you may see things with insight and not that you should live like the blind people; you were given the cars so that you may hear things with attention and not that you should live like the deaf people; you were given the hearts so that you may understand the reality and adopt the right way in thought and action and not that you should expend all your capabilities for collecting the means of nourishing and sustaining your animality, or that you may devise philosophies and programs of rebellion against your Creator. The gap between the preceding and this sentence has been left for the listener to fill. The objection of the disbelievers as cited in the first sentence is so absurd that no need has been felt to refute it. Only its citation was regarded as enough to show its absurdity. For the two parts which make up the objection arc both unreasonable. No part of it is cut off with the cut off limb. That is why a sincere lover goes and buries the body of his beloved, because the beloved is no more in the body. He buries not the beloved but the empty body, which was once the home of his beloved. Thus, the very first premise of the disbelievers' objection is baseless. Then what happens when it dies? When this was possible before and has in actual fact existed, what can hinder its possibility and its existing as an actual fact once again? These are such things as can be understood by the application of a little of the common sense. But why doesn't man allow his mind to think on these lines? Why does he raise the meaningless objections about the life hereafter and the Hereafter? No part of it will be allowed to become dust with the body. It will be taken intact into custody and produced before its Lord. From the details which have been mentioned at other places in the Qur'an, it becomes apparent that the chief angel of death has a whole staff of the angels under him, who perform a variety of duties in connection with causing the death, seizing the soul and taking it into custody. Moreover, their treatment of a guilty soul is different from their treatment of a believing, righteous soul. For something which does not exist cannot be seized. Seizing something and taking it into custody implies that the seized thing should be in possession of the seizer. Whatever personality this ego may have developed during its life-activity in the world, the same is taken out intact as a whole, without effecting any increase or decrease in its characteristics, and the same is made to return to its Lord after death. The same personality will be given a new birth and a new body in the Hereafter; the same will be subjected to trial; the same will be called to account; and the same will have to experience rewards or punishments. We could have given you such guidance even before. But We had a different scheme for you from the very beginning. We wanted to test you by keeping the reality hidden from your eyes and senses in order to see whether you could recognize it by your intellect after perceiving its signs in the universe and in your own selves or not, whether you could take advantage of the help that We provided to you through Our Prophets and Our Books to recognize the reality or not, and whether after knowing the reality you could attain such control over your self or not that you should free yourselves from the service of your desires and lusts and believe in the reality and mend your ways and attitudes accordingly. You have failed in this test. Now setting the same test once again will be useless. If the second test is set in a condition when you remember everything that you have seen and heard here, it will be no test at all. And if, like before, you are given re-birth in the world, while you do not remember anything and the reality is kept hidden from you, and you are set the test once again as before the result will not be, any different. The allusion is to what Allah had said, addressing Satan, at the creation of Adam: In vv. They are not like the world-worshipers, who seek entertainments in music and dancing, drinking and merry-making, in the night in order to get relief from the day's fatigue and labor and toil. Instead, when they are free from their day's work and duties, they devote themselves to the adoration of their Lord, spend their nights in His remembrance, tremble out of fear of Him, and pin all their hopes on Him. Ahmed, Ibn Jarir and Tirmidhi. In other words, it means this: Allah has not kept man in perfect security in the world so that he may live in full peace, and become involved in the misunderstanding that there is no power above him, which can cause him harm. But Allah has so arranged things that He sends disasters and calamities on individuals as well as on nations and countries from time to time, which give man the feeling that he is helpless and that there is about him an All-Powerful Sovereign Who is ruling His universal Kingdom. These calamities remind each individual and group and nation that there is another Power above him Who is controlling their destinies. Everything has not been placed at man's disposal. The real Power is in the hand of the Sovereign. When a calamity from Him descends on man, you can neither avert it by any artifice, nor can escape from it by invoking a jinn, or a spirit, or a god or goddess, or a prophet or saint. Considered in this light, these calamities are not mere calamities but warnings of God, which are sent to make man conscious of the reality and to remove his misunderstandings. If man learns a lesson from these and corrects his belief and conduct here in the world, he will not have to face the greater torment of God in the Hereafter. A perusal of all the Qur'anic verses in this regard shows that these Signs are of the following six kinds: 1 The Signs which are found in everything from the earth to the heavens and in the system of the universe as a whole. You have not been left to live a free and independent and irresponsible lift in this world, but you have to appear before yow God and render an account of your deeds after your life-activity here has come to an end, and be rewarded or punished accordingly. Therefore, it is in yow own interest that you should follow the guidance which your God has sent through His Prophets and His Books for your instruction and desist from an independent way of lift. He only deserves to be given full punishment for rebellion when he appears before his God after the expiry of the period of test in the world. The address apparently is to the Holy Prophet, but the real addressees are the people who doubted his Prophethood and the revelation of the Divine Book to him. From here the discourse turns to the same theme that was mentioned in the beginning of the Surah vv. He 'has himself forged it, but claims that it has been sent down by Allah. This is the second answer. But the revelation of a Book to a servant from Allah is not a novel and new event, which might have occurred for the first time today in human history. Before this Books have been sent down to several Prophets, the most welt-known among these being the Book which was sent down to the Prophet Moses peace be upon him. A Book of the same nature has been sent down to you now. Therefore, there is nothing odd and strange in this, which may cause doubts in the minds of the people. History bears evidence, and the disbelievers of Makkah also were not unaware, that the children of Israel had been passing miserable lives for centuries in Egypt. Then He sent down the Book among them, because of which the same very suppressed and subdued nation got guidance and became a prominent nation in the world. Alluding to this historical background, the Arabs are being told: 'Just as that Book was sent for the guidance of the Israelites, so has this Book been sent for your guidance. It was not an amulet that they might have hung around their necks and they might have started ascending the steps of glory under its good and protective influence. But the glory was the direct result of their firm faith in the Revelations of Allah, and of the patience and perseverance that they showed in following the Divine Commandments. Among the Israelites themselves also leadership fell to the lot of only those who were true believers of the Book of Allah and were not tempted at all by the greed of worldly gains and enjoyments. When in their love of the truth they stood firm against every danger, endured every loss and affliction, and exerted their utmost against every hostile force, from the lusts of their own selves to the external enemies of the true Faith, then only did they become the leaders of the world. The object is to warn the disbelievers of Arabia that just as the coming of the Book of Allah had decided the destinies of the children of Israel, so will this Book decide the destinies among you. Now only those people will become the leaders, who will believe in it and follow the Truth presented by it patiently and resolutely. Those who turn away from it are destined to end up in failure and wretchedness. One result of this is obvious and before the whole world: they suffer from disgrace and infamy and misfortune; the other result is that which is not known, to the world: it will appear on the Day of Resurrection. If it rejected its Messenger, it could not escape its doom. The only people to escape were those who believed in the Messenger. Those who disbelieved became an object of warning for ever and ever. People think that it is not going to gain ground, but a single manifestation of Allah's power and grace will cause it to gain such glory that people will be amazed at its progress.