Root: س ج د
Affectionate surrender of one's will and
freedom/liberty-Forehead on the ground.
1) Basic initial meanings: Feel of reverence and
its
expression through physical gesture-body language-lowering
of head in state chin moving towards chest and gaze going down.
It is a relational word-a
relationship between the Reverent and the Revered. Reverent and the
Revered could be any object or person.
2)
Advanced meanings in the changed relational
field when the Revered is the Only One-The Absolute-The Only
Independent-The Self Subsisting-The Creator-The Supreme
Exalted-Sovereign Sustainer Lord of the Universes, and the Reverent are
all objects and living-all that exists in the created realm. Here the
meanings, while retaining the basic perception, advance into its extreme
limits-Prostration.
3)
Sublime and sincere Prostration of human
beings-Bowing and curving to lay the forehead on the Earth denoting
absolute surrender and sublime adoration.
4) Laying of Forehead on ground relays non verbal
signal of surrender of granted Freedom and Will of decision and self
governing to the Sustainer Lord.
5) The Laying of Forehead on ground
yields bridging the distance to get nearer to the
Sustainer Lord.
..................
The basic perception infolded and signification
conveyed by this Root, in the words of Ibne Faris
[died 1005], and
others is as
under:
(سجد)
السين والجيم والدال أصلٌ واحدٌ مطّرد يدلّ على تطامُن وذلّ. يقال سجد، إذا
تطَامَنَ. وكلُّ ما
ذلَّ فقد سجد. قال أبو عمرو: أسْجَدَ الرَّجُل، إذا
طأطأَ رأسَهُ
سجد
(الصّحّاح في اللغة)
سَجَدَ:
خضع
أَسْجَدَ الرَجُلُ:
طَأْطَأَ رَأْسَهُ وانْحَنى
ومنه سُجودُ الصلاة،
وهو وضع الجَبْهة على الأَرْضِ
This
is, more or less, explained in Lane's Lexicon, along with other quotes
from Lexicons, in this quote:
|
1
سَجَدَ , (S, A, Msb, K, &c.,) [aor.
سَجُدَ ,] inf. n.
سُجُودٌ, (Msb,) He was, or became,
lowly, humble, or submissive; syn.
خَضَعَ, (S, A, K, TA,) or
تَطَامَنَ, and
ذَلَّ: (Msb:) or
he bent him-self down towards the ground:
(Aboo-Bekr, TA: [and such is often meant by
خَضَعَ and by
تَطَامَنَ:]) [or it has both of these significations combined; i. e.
he was, or became, lowly, humble, or submissive,
bending himself down; for] the primary
signification of
السُّجُودُ is
تَذَلُّلً together with
تَطَأْمُنٌ [or
تَطَامُنٌ]. (Bd in ii. 32.) And ↓
اسجد He lowered his head, and bent
himself; (AA, S, Mgh, K;) said of a
man; (AA, S, Mgh;) and put his forehead
on the ground: (Mgh:) and likewise said of a camel; (S, A;)
in the latter case tropical; (A;) as also
سَجَدَ; (A, Mgh, Msb;) meaning (tropical:) he lowered his head,
(S, A, Mgh, Msb,) to be ridden, (S, Mgh,) or to his rider,
(A,) or on the occasion of his being ridden, or mounted. (Msb.)
― -b2- The
سُجُود of prayer is from
سَجَدَ in the first of the senses expl. above;
(S;) and means The [prostrating oneself;]
putting the forehead on the ground: (S, Mgh:)
سَجَدَ, (ISd, Msb, TA,) aor. and inf. n. as above, (ISd, TA,)
signifies he put his forehead on the ground: (ISd, Msb, TA:)
but
سُجُود to God denotes a particular manner [of
doing this; i. e. the prostrating oneself in prayer by
dropping gently upon the knees, placing the palms of the hands on the
ground, a little before the place of the knees, and then putting the
nose and forehead on the ground, the former first, between the two hands].
(Msb.) ― -b3- It is said of Kisrą, in a trad.,
كَانَ
يَسْجُدْ
لِلطَّالِع, i. e. He used to lower himself, or bend
himself down, to the arrow passing beyond the butt, going over it;
which they used to reckon like that which hit the butt; meaning that he
used to concede to the shooter thereof: or, accord. to Az, it means that
he used to lower his head when his arrow was elevated [too high] above
the object shot at, in order that the arrow might be rightly directed,
and might hit the circle. (TA.) ― -b4- And [as salutation is often
accompanied with a bending of the body,]
سُجُودٌ also signifies (assumed tropical:) The
act of saluting. (L, TA.) [You say,
سَجَدَ
لَهُ (assumed tropical:) He saluted him.
And also (assumed tropical:) He paid respect, or honour, to
him; or magnified him; see Ham p. 294.]
[Lane
Lexicon: -
PDF ] |
Unquote
It may be seen that the original, fundamental,
basic meanings are the feel of lowliness, humility, submissiveness by
one for someone else, which is manifested by lowering of one's head in the
state chin moving towards chest along with eyes going downwards, or
bending oneself down.
The basic perception unfolds that this is a
relational word-it happens or takes
existence only when there are two entities.
Moreover, evidently it is not an
abstract or theoretical proposition but a physical act; something
expressed, conveyed, and submitted through body language instead of verbal
expression. This act signifies and
demonstratively portrays-parallels one's thought of surrender and
submission reflecting acceptance of his relative humble state and
position as against the exalted, honoured, elevated stature, and glory of other.
This gives us its initial perception and
meanings as obeisance, homage, respectful, saluting gesture and
behaviour
towards/for
someone else.
The relational aspect, physical nature and the
reflection of the relativity in stature, position and elevation of the
subject and the one for whom this act is done is explained at first instance of use of this Root in
the Qur'aan:
-
Know the history of that point in time when We had
said for [to] the Angles, "You people pay obeisance for
Aa'dam".
-
Thereby, they did pay
obeisance to him.
-
However, Ieb'lees
in response to the
command given to him separately
demurred while he made his self
obsessed-puffed with pride of grandeur and superiority;
[2:34]
The relational aspect is
conspicuously evident, that one is the performer and the other is the one
for or before
whom the act is performed. The sincere
feel and passion, paralleled by the physical gesture of body parts bowing,
reflects willful and affectionate acknowledgement of the greatness,
grandeur and superiority of the one for
or before whom one demonstrates it.
The essence, or the
inherent consideration for the performance of this act, at one's own
inclination, before or for someone is
to seek his attention, acknowledgement, and thereby become nearer to the
exalted.
The act of Ieb'lees and his
state of mind, when he demurred to comply with the command, further
reflects the denotation of the act signified by this verb.
He was obsessed/puffed with pride of grandeur and superiority. What
impression and message is conveyed, and is gathered by onlookers
watching this
physical gesture, body language? It is quite vividly disclosed by
quoting the plea/so called logic of Ieb'lees for holding himself
back in paying obeisance for Adam
alahissalam:
-
Allah the Exalted enquired, asking,
"O
Ieb'lees,
what is that which hindered/prevented you
that you should show obeisance for the one whom I created with My
Hands?
-
Is it for reason that
you thought yourself great or/as if have you been from amongst the
arrogates/
haughty?"
[38:75]
His answer
discloses the manifestations and exposures linked in doing the commanded
act:
.
-
He replied, "I am superior than him.
-
You
have created
me from fire, and You have created him from clay"
[Part 7:12-Ayah 38:76]
-
He replied, "I
did not find myself desirous and compromising that I might humble showing
obeisance for a skinned being;
-
Your Majesty have
corporeally created him;
-
With the raw material
comprising sand mixed crinkled clay drawn from odor-diffused
pulverized fetid muddy compound." [15:33]
o
He replied,
"Should I make obeisance for
him whom You
created "dusty"/from clay?" [Refer 17:61]
He said
[proudly], "Have
You
seen! this is the one whom You have exalted and honoured over me?". [Refer 17:62]
Notwithstanding that Ieb'lees
is perhaps the first pseudo-intellectual,
his understanding of exposure and manifestation, which is caused by:
"you pay obeisance",
discloses the essence embedded in this bodily act-gesture-body language. It is visibly
concrete exposure of feel and acceptance of relative humility,
smallness, less importance, and inferiority in state, position and
honour than the one whom obeisance is paid. He, in his own assessment,
weighed himself as superior/better than the one whom he was asked to pay
obeisance. Therefore, he did not find it befitting to pay obeisance to
the one whom he thought inferior to his self.
His support argument and "logic" for presuming
himself superior, indicating that rather he is more deserving to be
paid obeisance, was the base material of their respective creation.
He did not become a reverent for the one
whom Allah the Exalted dignified and honored upon him. This is
reflective of his act:
"he
made his own self
obsessed/puffed with pride of grandeur
and superiority".
The above Episode has indicated
that the basic or initial perception infolded in the Root relates to a
feel of reverence for someone, other than one's self, and its tangible
expression by physical gesture-body language-lowering of head in the
state chin moving towards chest along with eyes/gaze going downwards. It
demonstrates acceptance of ones relative inferior-junior status,
humbleness, less significance with simultaneous recognition of other's
dignified, honored, elevated stature, rank, position, significance,
importance, grandeur worthy of respect and obeisance. [In this Episode,
21 out of 92 occurrences appear]
It thus conspicuously reveals
that the state of mind, i.e. the feel
precedes the gesture, its expression by body language.
The Root has been used at other occurrences also where the relational
field restricts its meanings to its basic-initial signification, i.e.
feel of humbleness with head down on chin in humility posture.
Moreover, you enter the door as humble people-in humility
posture;
[Refer 2:58;4:154]
:
It is an Active Participle, plural, accusative,
used for circumstantial state/description.
The people or objects who
express reverence are called:
[singular] and plural ,
,
,
meaning those who are Reverent; those who humbly pay obeisance,
demonstratively express profound respect and awe. They possess/exhibit
the fundamental-initial meanings of the Root. [These five words made
from this Root occur 23 times]. Those of these, who affectionately and
sincerely acknowledge the right of respect, honor and dignity of the
other, parallel their feel by approaching and expressing gesture of
obeisance.
-
One day
when Yu'suf [alai'his'slaam]
said to his father, "O my father! It is a fact that I watched
eleven planets, and the Sun
and the Moon.
-
Father! I observed them
as
reverent coming nearer and paying obeisance for me." [12:04]
:
It is an Active Participle, plural, accusative,
used for circumstantial state/description. After having stated the
objects seen in his dream, he repeated the word:
which
signifies expressing his observation how he conceptually observed them
as if they were reverent for him. At the end of the Episode, we see that his
eleven brothers, father and mother come to him in Egypt as his reverent
and admirers. Interestingly, eleven planets seen and mentioned first
representing his eleven brothers came to him first and afterwards his
ten brothers came back to Egypt bringing their own families and their father
and mother along. The dream got physical manifestation exactly in the
manner it was seen.
We have covered 21+23+1=45
occurrence of words of this Root in the aforementioned three episodes
where we find only the basic or initial meanings. In these places the
act of:
is restricted to a state of mind and body posture,
and paying obeisance, respectful gesture to
human being, Adam Alahissalam and Yusuf alahissalam in his childhood.
The subjects:
the reverent
were the Angels and Celestial bodies and the
revered were human being.
2)
Advanced meanings in the changed relational
field when the Revered is the Only One-The Absolute-The Only
Independent-The Self Subsisting-The Creator-The Supreme
Exalted-Sovereign Sustainer Lord of the Universes, and the Reverent are
all objects and living-all that exists in the created realm.
The Root and the Word, on entering in this
relational field, denote meanings from beginning to its
exhaustive-absolute limit. Beginning is the
recognition of elevated stature, grandeur, honour, glory, that serves as
stimuli for someone to submit in humility and praise, compelling him to
compromise his self esteem by bending downwards for or before another
Entity. The intensity of the recognition
and feel will get reflected from respectful and submissive posture of
lowering the head with chin going towards chest to the last exhaustive
limit of bending, lowering and surrender reflected by the forehead
placed for and before someone on Earth.
Moreover, it reflects acceptance
of one's limitations/limitedness as against the self-feel of grandeur and
self-sufficiency. Since this is a physical act, therefore, the cause or
the feel, which is its stimuli, can either be sincere, affectionate,
reverence oriented, or because of
compulsion of coercive circumstances forcing one to surrender and bend
in humility.
-
Be aware; whoever is living-exists in
the Skies and the Earth submits humbly in surrender; and will
acknowledge and submit humbly in surrender for Allah the Exalted; in
states arising on willful acceptance-acknowledgement with
reverence, and will do so under compulsion of coercive circumstances.
-
However, their shadows make themselves in prostrate
posture for Allah the Exalted, at occasion of the mornings and
the evenings. [13:15]
-
Have they not yet seen-given a thought
towards that; which Allah the Exalted has created, in non-tangible to touch
state-entity in their own right derivatively from matter-a tangible thing?
-
The characteristic feature is
that the shadows of that tangible-matter/thing keep shifting from the
rights and the lefts in the state like of those who prostrate for Allah
the Exalted. Those shadows
are in a state of submissive and humble
natured. [16:48]
-
Moreover, be aware that, whoever exists
amongst the Species-Animals in the Skies,
and whoever exists of the Species-Animals in the Earth,
they all regularly make themselves acknowledge and submit humbly in
surrender for Allah the Exalted.
-
Moreover, the Angels keep prostrating for
Allah the Exalted while they never puff themselves with pride of grandeur.
[16:49]
-
They fear their
Sustainer Lord over and above them;
-
And they carry
out every new-first time act they are commanded. [Please prostrate-and
get near to your Sustainer Lord] [16:50]
-
Have you not yet given a thought that in
fact Allah the
Exalted is the only One for Whom
whoever is living - existing in the Skies and
in the Earth makes his self acknowledge and submit humbly in surrender, and
will make himself acknowledge and submit humbly in surrender,
[in a state of willful and affectionate acceptance
with reverence, and so under compulsion of coercive
circumstances-13:15]
-
Moreover, the Sun, and the Moon, and the Stars,
and the Mountains, and the Plants, and the Animals make themselves
humbly submissive for Allah the Exalted.
-
Moreover, many from amongst
human beings make themselves humbly submit and prostrate for Allah
the Exalted.
-
Be mindful that, many of the
human beings are those, the corporal punishment has become incumbent upon
them.
-
Mind it that in case Allah the
Exalted declares someone as
degraded, thereupon, there is none who bestow
dignity and honour to revive for him his grading.
-
Indeed Allah
the Exalted is Innovative
Performer of whatever He intends-desires-decides. [22:18]
[please prostrate, it helps getting near to
Allah]
And the Herbs and the
Trees, they both regularly acknowledge and
submit humbly in surrender.
[55:06]
3)
Sublime and sincere Prostration of human
beings-Bowing and curving to lay the
forehead on the Earth denoting absolute surrender and sublime adoration.
We now move forward, from the
entire created Realm to Human being for whom all that was created which
exists in the Skies and the Earth . Moreover, the Human Being was the
one who was considered worthy of the basic and initial meanings of
the Word سَجُودٌ
-an act-a gesture of recognizing and paying respect and obeisance by the
already existing created species Angels and Jinn represented by
Ieb'lees.
However, at this
stage we must keep in mind that the basic meanings of a Root and word do
not exhaust when they are used in a different semantic field, relational
area, while necessarily retaining the base meanings. This
phenomenon is particular to the words which are other than those coined
to denote and identify a specific tangible object, or person, i.e.
substantive nouns. Actions and gestures, bodily actions or body language
has various levels of intensity, depth, magnitude proportionally
reflecting the feel and state of heart and mind.
Here in this ultimate semantic
field the Glorified and Revered is Allah the Exalted, and the subject of
Verb:
is the Man, meaning "You, the Man, acknowledge in reverence and fear the
Glory and Exalted Position of your Sustainer Lord and express it by
extreme gesture of placing the forehead on ground".
-
Consider it, who could be more unjust
than he who forbade that the Name of Him the Exalted might be celebrated
there within the Mosques of Allah;
-
And strived for the ruining of their sanctity?
This is a Possessive Phrase.
:
is a derived Noun
from Verbal Noun سَجُودٌ
designating a Location where the act is performed by the Active
Participles of this Verbal Noun, namely:
.
Note the difference that the
Location of the Verbal Noun سَجُودٌ
for the performance of its act is specifically
restricted as belonging to Allah the Exalted. The words:
, 
,
,
,
,
,
,
,
constitute 29 occurrences. The purpose of visiting
these locations is the remembrance, verbally orating, celebration of the
Name of Allah the Exalted. This is the basic and foremost meanings of
the Root, the first step of feel and acknowledgement.
Since the Revered is the Mightiest of the mighty,
a field of behaviour modification is added in the base meanings, i.e. an
element of fear gets added to reverence:
: It
is
Active Participle which signifies those people who are apprehensive and
cautious of the untoward in case of defiance or inappropriate conduct
prompting a decision to escape from it by rightful conduct. Fear is also
not a verbal but a bodily expression-it finds reflection and
manifestation through body language.
It is here in these locations that
the meanings of the Root and verb:
got associated with Congregational Demonstrative Prayer signified by the
word:
.
-
Further be informed;
At the point in time
We appointed and declared "The House" as the place of
pilgrimage-return-assembly for the people; and as a place
of safety-shelter-amnesty:
-
We had ordered to the
effect: "you people adopt a part of standing place of
Iebra'heim [علیہ السلام] around
the House; where he stood while raising it, as
assembly place of As-sa'laat: Time
Bound Protocol of Servitude and allegiance".
:
is also a Noun of Place from
مصدر-تَصْلِيَةٌ Verbal
noun where:
is held and performed.
[Similar in
22:26]
-
Moreover, We had imposed a
pledge-enjoined duty upon Iebra'heim and Iesma'eile
[علیہم السلام].
-
The assigned responsibility
was: "You both manage and maintain the cleanliness-sanctity of
My House for those people who walk around it; and for those who stay
around it;
and for those who perform act of kneeling
coupled with the trait as performers of prostration". [2:125]
: This
is Adjectival Phrase.
:
It
is Active Participle signifying those people who bow, curve, bend
on the knee, those who kneel.
This relates to body language.
It involves physical movement of upper body, head, chin and chest-whole
spinal area curving downwards bending on knees. This is in itself a
complete physical act that changes the shape and posture of the human
body. But this is modified by their adjectival trait. The adjectival
description-qualitative trait of those bending and curving their upper
body downwards on kneeling posture is
.
This is a Verbal Noun as well plural Active Participle.
This qualifies those going downwards in curved position to culminate
their movement in performing the Prostration. Here the meanings of the
word:
,
while retaining the basic meanings of lowering one's head in reverence,
are stretched to lowering and curving of head along with spinal cord to
knees and finally putting the forehead on the ground,
yielding absolute lowering of the head to the final limit beyond which
it cannot be further lowered.
"This is the form of expressing
deepest admiration heightened to the degree of adoration". This
signification to this word was all along known to Arabs. Professor
Toshihiko Izutsu, in his book, "God and Man in the Qur'aan" states,
[Quote]
[Unquote]
This quote was just to express
my appreciation for the effort by a "non-believing" [I do not know his
latest position] Japanese scholar in
studying the Grand Qur'aan. Otherwise, there are no two opinions that
the Man knows, since remote past, as to what is Prostration and what level
of admiration does it represent. Arabs were performing:
much before the Revelation of Qur'aan, since the
days it was demonstratively introduced, by their Father, Ibrahim
alahissalam, the Messenger and chosen friend of Allah the Exalted, on
the completion of the House of Allah the Exalted in the sanctified city
of Mecca. However, many
of them went astray distorting and converting their:
,
this possessive phrase denotes:
of them, into a
ritual comprising nothing but
rhythmic music of whistling and clapping.
And their Salaat
[congregational demonstrative prayer]
near the House [Ka'aba] has been nothing except
an act of rhythmic music of whistling, playing snap of fingers and clapping.
-
And when it was said to
them: "You people prostrate exclusively for
Ar'Reh'maan"
-
They
[sarcastically]
replied, "Ar'Reh'maan! What?
-
Should we prostrate
exclusively what you are commanding us?"
-
And it increased
them in their
aversion. [25:60] [Please prostrate
for Ar'Reh'maan, it will make you
nearer to Him]
The Man has been knowing the
meanings, perception, purpose, and reflections displayed by the act of
prostration, bending and bowing to the extreme extent. They have been
doing it even for celestial objects.
"I found her, the Queen and her
nation that they prostrate for the Sun,
instead of Allah the Exalted";
[Ref 27:24]
[Shaitan has allured them]
That they might not prostrate for Allah the Exalted,
the One Who brings to light/prominence
that which is hidden in the Skies and the Earth.
[Ref 27:25]
This custom intended the worship of Sun. History tells that
people worshipped the Sun as the creator, the nourisher and the
destroyer of everything in the universe. It was thought that the sun
radiated a force.
They considered the early
morning, the noon and the hour of sunset most suitable for men to recoup
and charge certain dynamos in their system, to wit, the mental and the
will dynamos. With a view to control the mind and store the mental
dynamo with the solar force, the body should not be very active. In fact
it should be sufficiently exhausted. With this end prostration was
prescribed.
The people are advised to get
rid of their fallacious presumptions and are directed in this regard:
-
The Night, and the Day, and
the Sun, and the Moon are some pointer manifestations-cognizable
recognition signs of Him the Exalted.
-
You people should not
prostrate for the Sun and nor for the Moon.
-
Instead
you people are hereby directed to prostrate for Allah the Exalted, He
the Exalted is the One Who has created all of them, Suns and Moons,
if you people in the remote past had been rendering submissive
allegiance exclusively to Him the Exalted. [41:37]
The word:
denoting act of Prostration, but literally and specifically putting the
forehead on the ground is the position and posture after one has bent
curving his upper body towards the knees. This is the culminating point
of one segment of:
,
as mentioned herein:
-
Take note; When you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
are amongst them; thereby,
you have established
Ass-sa'laat:
Time Bound Protocol of Servitude and
allegiance for them:
-
Thereat,
for security reasons in the battle field
a group of them should stand along with you; and they should retain
and carry along their weapons;
-
Subsequent to they having
prostrated; the first group should move away on behind;
-
And the
other group which had not participated in
Ass-sa'laat should join Ass-sa'laat with you.
-
And they should retain their
protections-armor and their weapons. [Refer
4:102]
This particular physical style of
performing congregational prayer in the battlefield indicates that the Prostration
is the final act in one segment of the:
.
Prostration obviously can only be exercised after
kneeling.
-
O those/you who
proclaim to have
accepted-become believers, listen;
-
You are directed to kneel and to prostrate. [Refer 22:77]
It is evident that the act of
bending on knees will not cause any friction or opposite force effecting
the skin of knees. However, on going further down for prostration, it
will cause the lower part of knee-cap press against the Earth for
placing the forehead on the Earth. The weight and force of the body is
mainly centered on knees. It will get equal forceful response from the
hard surface of the Earth. Therefore, the man who keeps performing this
act, involving physical exercise, must get scars-visible marks-darkened
skin at locations which bear the weight and come in touch with the
Earth. The forehead bears the minimum weight and for less duration
resulting in less friction and less effect of touch of the Earth, but it
does leave an effect notwithstanding human might not catch it.
-
You see them in state of
kneeling and prostrating seeking the bounty, appreciation and
approval of Allah the Exalted.
-
The identification mark of them is apparent within
their
faces
[not forelock; for Angels who identify by marks]
as the traces of prostrations. [Refer 48:29]
:
The First Noun of this Possessive Phrase is the Subject of Nominal
Sentence, meaning the identification mark. The Possessive Pronoun refers
back to the followers of the Messenger of Allah the Exalted.
:
This Prepositional and Possessive Phrase relates
to the elided predicate, conspicuously evident by the preposition and
the relationship evident between the subject and the object noun of
preposition.
:
This Prepositional
and Possessive Phrase relates to the Subject of sentence.
On the
Day of Judgment, the [Police Force of] Angels who are:
[Active Participle Form-II] will recognize people by their
identification marks apparent on their faces. They will also recognize
the "Criminals", to get hold and arrest them, by identification marks on
their faces.
[Read with
28:78]
Therefore, that Day neither
human beings nor Jinn species [criminals
held/marked liable to cognizance] will be
asked individually about his slander and sin. [55:39]
-
The criminals will be
recognized [by the Angel "Police"
who recognize by marks-non verbal expressions-3:25]
by the identification mark of them.
-
Thereat they will be
seized/arrested/chained by the forelocks and the feet. [55:41]
It should be noted that there
is no mention of marks or scar on the forehead. "Face" does not mean
"Forehead-Forelock".
Further, it must be noted that the
identification mark is not stated as UPON the faces but what is stated is
that it is within the faces. It is a known fact that the
face has within it
around 90 muscles, about 30 of these purely for
expressing and reflecting emotion and inner convictions. These facial marking send many
non-verbal signals. The Angels will recognize the Criminals without
questioning about their slander and sin. The facial expressions on the
Day of Judgment are elaborately narrated in other places.
The Active Participles: ,
,
in relation to
human beings signifies those person who
acknowledge in reverence the Sublime Sovereignty of Allah the Exalted
and express it through non verbal communication by their act of bending
on knees for laying their forehead on ground.
The verbal communication does not prove the
sincerity. The sincerity of thought is manifested only through actions.
-
And the illusionists
were seen lain prostrating. [7:120]
-
[after prostration]
They pronounced: "We have heartily believed in the Sustainer Lord of the
Universes - all that exists;
-
The Sustainer Lord of
Mūsā
and Ha'roon [alai'him'slaam]". [7:122]
-
Upon seeing the thrown stick becoming living Cobra
that swallowed their ropes and sticks,
the illusionists reflexively and affectionately went into prostration
publicly.
-
They said, "We have believed
in the Sustainer Lord of
Mūsā
and Haroon [alai'him'slaam]". [20:70]
-
Having seen the
fact/resultantly And the illusionists
were seen lain prostrating.
-
[after prostration]
They pronounced: "We have heartily believed in the Sustainer Lord of the
Universes - all that exists; [26:47]
-
The Sustainer Lord of
Mūsā
and Ha'roon [alai'him'slaam]".. [26:48]
:
This is a complete passive verbal sentence comprising a verb and the
Proxy Subject.
: is Perfect
Passive
of Form-IV from مصدر-اِلْقَاءٌ
Verbal noun. It literally means that the Illusionists cast themselves
down on the Earth.
and
-accusative
Active Participles
signifies the description of the state in which
they cast themselves down. The state of verb:
-cast
down on Earth
being:
signifies nothing else but the manner of those who
in the state of feel of extreme adoration submit and surrender to
the extreme extent of prostration by laying the forehead on ground.
The act of prostration
involving laying of forehead on the Earth necessitates that the subject
of action makes his body fall downwards on the ground.
:
It is perfect third person singular masculine verb, and the hidden
subject pronoun refers to Yusuf alahissalam. The object of verb are two,
his father and mother. The act is that he raised both of them upon the
elevated stage-throne, the number of people on the stage became
three-plural in Arabic.
Appositive/Conjunction particle.
:
This is a complete verbal sentence comprising intransitive masculine
third person plural verb and [و] the
subject of verb. The Subject pronoun of third person masculine plural
verb always identifies the subjects, numbering at least three one of
which must be masculine, who are mentioned prior to the verb. The
subject of the verb:
Yusuf alahissalam and two objects, father and mother are collectively
the subject of this verb who did the act of verb.
The basic perception infolded in the root of Verb
is of that light sound
which is produced and heard from the flowing water or air. In Urdu,
we call it سرسراہٹ,
equivalent perhaps in English would be froufrou, and also refers to the
sound produced by the wings of eagle while flying. Thereby, it is used
for that type of falling/moving downward from above which also produces
the above type of sound.
The downward movement, that is "Fall" of anything or person can be
caused by external factors where the style of falling, forward,
backwards, on the left wing or right wing etc, will be dependant
upon the external factor and will not represent the choice of the
fallen/falling object or person.
This
sudden fall or collapse can also be the effect of terror.
The fall to the ground can also be voluntary. The circumstantial clause:
which is Active Participle,
distinctly elaborates that they all three
instantly and voluntarily made their selves bend on the floor of
elevated stage-throne, in the state of those who move downwards to earth
to lay their forehead on the ground.
-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce: "You people heartily accept this Qur'aan.
Alternatively, should you people
wish
not to accept it [choice is yours, no
coercion]:
-
The
fact remains that those who are bestowed the knowledge before it;
when it is
read to them word by word they
voluntarily drop
in front in the manner
of those who prostrate laying forehead on the Earth. [17:107]
-
And
they say: "Infinite Glory is for
our Sustainer Lord, the desire of His approval is the focus of all
effort;
-
Indeed the promise
of our Sustainer Lord is ever fulfilled and executed." [17:108]
-
And they
voluntarily drop
in front in the manner of
those who prostrate; their eyes overflowing with tears
-
And it: Grand Qur'aan adorns them in exercising humility and humbleness
[reflective of true knowledge]. [17:109]
[Please prostrate and get nearer to Allah the
Exalted]
-
It is a fact that only such people
heartily
believe in Our Aa'ya'at: Unitary Verbal Passages of Qur'aan, who when
reminded with these passages voluntarily dropped in front in the state of those who prostrate laying forehead on the
Earth
-
And in prostration they
repetitively praised the Glory of their Sustainer Lord.
-
Take note, they are the people who never puff
themselves with self presumed pride of grandeur.
[32:15]
[Please prostrate]
:
In this verbal sentence the action denoted by
intransitive verb can happen for various
reasons; external factors as well as internal factors not necessarily relating to
reverence. It can also happen for reason of sudden fear and shock,
nervous collapse. On the contrary, dropping down as Reverent is voluntary.
What is the difference between sudden collapse
falling and voluntary falling? It is
explained and imaged by the Prepositional Phrase:
لِ
Inseparable
preposition is used to explain and its object noun denotes Chins. Voluntary curving
to drop in front begins with lowered
chins while sudden collapse and falling on the earth under influence of
external forces has no relation with the chin of a falling person.
Flexion of the
neck is when the top of the head tilts forward.
This causes the eyes to look down. It also
lowers the chin to the chest. This explanatory
prepositional phrase further depicts that they voluntarily fall on their
front side.
:
Plural masculine active participle is the circumstantial clause that describes the state in which this front falling
with flexion of neck is voluntarily done
to lay their forehead on the ground.
:
It is a physical act. It is not an hypothetical
or
theoretical proposition; nor a verbal expression. The act of prostration:
laying ones forehead on ground is physically not possible in certain
circumstances.
-
The Day the shin is
rendered distanced
from shin [leg irons - iron rods between
legs] And they will be called
to the prostrations;
-
Thereat-for reason
[yokes in necks and shackled with rods between legs]
they will not be able to make it possible for their selves to
prostrate.
[68:42]
and
are
antonyms in their manifestations. The first act is the non verbal physical expression
to portray/parallel One's thought of surrender and submission reflecting
acceptance of his relative humble state and position as against the
exalted, honoured, elevated stature, glory of the other. Its ultimate
demonstration is extreme bending by laying the forehead on ground to
express unconditional, sincere submission and sublime adoration for the
Sustainer Lord of the Universes-all that exists. On the contrary:
is a feel and act that does not permit for:
act of obeisance what to say of its extreme stage of willful
affectionate prostration.
Ieb'lees
demurred while he made his own self
obsessed/puffed with pride of grandeur and superiority. [Ref 2:34]
Moreover, the Angels keep prostrating for
Allah the Exalted while they never puff themselves with pride of grandeur.
[Refer 16:49]
Take note, they are the people who never puff
themselves with self presumed pride of grandeur.
[Ref 32:15]
4) Laying of Forehead on ground relays non-verbal
signal of surrender of granted Freedom and Will of decision and self
governing to the Sustainer Lord.
Why is it so important that the Man should
prostrate laying his forehead on ground to express his sincere
allegiance and deepest adoration for his Sustainer Lord? Moreover, what
does this demonstrative gesture actually transmit more loudly than
verbal expression?
-
Know the history of the point in time when your
Sustainer Lord had said to the Angles;
-
"Be informed, I am about to place - declare
Adam as
self-governor enjoying freedom-discretion-free
will of
self rule-decision-governance
in the Earth".
Where is the seat of self governing?
Where is the seat of executive functions of this self governing
sovereign? It lies in the prefrontal area of brain located behind the
forehead.
:
The act of laying the forehead on the
ground for Allah the Exalted explicitly expresses the willful and
affectionate surrender of one's will and self-governing liberty at the
mercy of the Will of the Sustainer Lord.
This non-verbal communication
to Allah the Exalted expresses much loudly that henceforth one will
not follow his own will, but will regulate and administer his life
and actions according to the dictates conveyed through the elevated and honoured Messenger Muhammad Sal'lallaa'hoalaih'wa'salam
in the Book: Grand Qur'aan. This was the
advice when Allah the Exalted distanced us away to Earth:
.gif)
-
We had said: "You go down out of this place,
jointly-together.
-
Take note of sub-classifications;
whenever shall come to you people guidance-guide from Me,
-
Thereat, whoever would have followed
in letter and spirit My Guidance;
-
Thereby, fear will not
overshadow-haunt such class of people.
-
Neither will they have a cause to
grieve".
[2:38]
The:
act of prostration laying the seat of
self governance and Will on ground will bridge the distance.
-
No, the better way is
that you should not listen and accept the forbidding word of him who
forbids a man: performing
Ass-sa'laat. And
you prostrate and affectionately
cause yourself to get nearer to your Sustainer Lord. [96:19]
{Please prostrate before Allah, the
Exalted, if you wish to be nearer to Him the Exalted}
:
Locative Noun-Adverb of Place - ظرف المكان
--It is a noun derived
from imperfect verb. An adverb of place
always talks about the location where
the action of the verb is being carried out. Adverb
of place tells us where something happens. They are usually placed after
the main verb or after the clause that they modify. Adverbs of place do
not modify adjectives or other adverbs.
The adverb in the
adverb phrase is strongly bound to the verb in the sentence. The adverb
phrase can occur in equational sentence (nominal sentence) as the
predicate. Although this type of a sentence is verb less the adverb
phrase is usually bounded to an embedded verb. The adverb phrase could
also be in the verbal sentence that has subject and verb and here also
it is bounded to the verb in the sentence.
| 1 |
Interrogative Particle +
Verb: Imperfect; First person; singular;
masculine; Mood: Indicative; Subject pronoun hidden; مصدر-سَجُودٌ
Verbal noun(1) 17:61=1
الهمزة--
للاستفهام + فعل مضارع مرفوع بالضمة/الفاعل:ضمير
مستتر جوازاً تقديره:أَنَا-واحد
متكلم |
|
| 2 |
 Interrogative
Particle + Verb: Imperfect; First person;
Plural; masculine; Mood: Indicative; Subject pronoun hidden; مصدر-سَجُودٌ
Verbal noun (1)25:60=1
الهمزة-
للاستفهام + فعل مضارع مرفوع بالضمة/الفاعل:ضمير
مستتر جوازاً تقديره:نحن-جمع متكلم |
|
| 3 |
Verb:
Imperative; Second Person; Singular; Masculine;
Subject pronoun [أَنْتَ] hidden; مصدر-سَجُودٌ
Verbal noun. (1)96:19=1
فعل أمر مبنى
على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد
مذكر-حاضر |
|
| 4 |
Verb:
Imperative; second Person; plural; Masculine; [و] Subject Pronoun;
nominative state; مصدر-سَجُودٌ
Verbal noun.
(1)2:34(2)7:11(3)17:61(4)18:50(5) 20:116(6)22:77(7)25:60(8)41:37=8
فعل أمر مبنى على
حذف النون لأنَّ مضارعه من الأفعال الخمسة
و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرحاضر |
|
| 5 |
 Verb:
Imperative; Second Person; Singular;
Feminine;
الياء
Subject Pronoun, in nominative state; مصدر-سَجُودٌ
Verbal noun. (1)3:43=1
فعل أمر مبنى
على حذف النون لأنَّ مضارعه من الأفعال الخمسة
الياء ضمير متصل مبنى
على السكون في محل رفع فاعل
واحد
مؤنث مخاطب |
|
| 6 |
Active
Participle: Definite; Sound plural; Masculine; nominative; (
مصدر-سَجُودٌ
Verbal Noun). (1)9:112=1
اسم فاعل:معرفہ
باللام- مرفوع-جمع سالم
مذكر |
|
| 7 |
Active
Participle: Definite; Masculine; plural; genitive;
( مصدر-سَجُودٌ
Verbal Noun).
(1)7:11(2)15:31(3)15:32(4)15:98(5)26:229=5
اسم فاعل:معرفہ
باللام- مجرور-جمع
سالم مذكر |
|
| 8 |
Active
Participle: Definite; Masculine; plural; genitive.
(1)2:125(2)22:26=2
اسم فاعل:معرفہ
باللام- مجرور-جمع
مذكر
Verbal Noun: Definite; genitive.
(1)48:29(2)50:40(3)68:42(4)68:43=4
مصدر:معرفہ
باللام:مجرور |
|
| 9 |
Location Noun: Definite; plural;
feminine;
genitive. (1)2:187=1
ظرف مكان:معرفہ باللام-مجرور-جمع مكسر
مؤنث
|
|
| 10 |
Location Noun: Definite; plural;
feminine;
accusative. (1)72:18=1
ظرف مكان:معرفہ باللام-منصوب--جمع مكسر
مؤنث
|
|
| 11 |
Location Noun: Definite; singular;
Masculine; genitive. (1)2:144(2)2:149(3) 2:150(4)2:191(5)2:196(6)2:217(7)5:02(8)8:34(9)9:07(10)9:19(11)17:01(12)17:01(13)22:25(14) 48:25=14 ظرف مكان:معرفہ باللام-مجرور--واحد
|
|
| 12 |
 Location
Noun: Definite; singular;
Masculine; accusative. (1)9:28(2)17:07 (3)48:27=3 ظرف مكان:معرفہ باللام-منصوب--واحد
|
|
| 13 |
Verb: Imperfect; Second person; singular;
masculine; Mood: Subjunctive; Subject pronoun hidden; مصدر-سَجُودٌ
Verbal noun. (1)7:12(2)38:75=2
فعل مضارع منصوب بأن و علامة نصبه الفتح/الفاعل:ضمير
مستتر جوازاً تقديره:أَنتَ-واحد
مذكر مخاطب |
|
| 14 |
Verb: Imperfect; second person; plural; masculine;
Mood: Jussive by Prohibition Particle, evident by elision of نَ;
and [و] Subject Pronoun, nominative state;
مصدر-سَجُودٌ
Verbal noun. (1)41:37=1
فعل مضارع
مجزوم و علامة
جزمه حذف النون/و- ضمير متصل
في محل رفع فاعل-والألف-فارقة/جمع
مذكرحاضر |
|
| 15 |
Active
Participle: Indefinite; Singular; Masculine; accusative.
(1)39:09=1
اسم
فاعل:
منصوب-واحد
مذكر |
|
| 16 |
Active
Participle: Indefinite; Masculine; plural; accusative.
(1)7:120(2) 12:04(3)15:29(4)26:46(5)38:72=5
اسم فاعل:
منصوب-جمع
سالم
مذكر |
|
| 17 |
Active Participle: Indefinite; Masculine;
plural; accusative. (1)2:58(2)4:154(3) 7:161(4)12:100(5)16:48(6)17:107(7)19:58(8)20:70(9)25:64(10)32:15(11)48:29=11
اسم فاعل:
منصوب-جمع
مذكر |
|
| 18 |
Verb: Perfect; Third person; plural; masculine; active; [و ]
Subject Pronoun, in nominative state: مصدر-سَجُودٌ
Verbal noun (1)4:102=1
فعل ماضٍ
مبنى على الضم لاتصاله بواو الجماعة/و-
ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكر غائب |
|
| 19 |
 Particle
فَ
which shows cause/reason-sequence and effect +
Verb: Imperative;
Second Person; Singular; Masculine; Subject pronoun hidden; مصدر-سَجُودٌ
Verbal noun. (1)76:26=1
حرف فَ +
فعل أمر
مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد
مذكر-حاضر |
|
| 20 |
 Particle
فَ
which shows cause/reason-sequence and effect +
Verb: Imperative; second Person; plural;
Masculine; [و] Subject Pronoun;
nominative state; مصدر-سَجُودٌ
Verbal noun.
(1)53:62=1
حرف فَ +
فعل أمر مبنى على
حذف النون لأنَّ مضارعه من الأفعال الخمسة
و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرحاضر |
|
| 21 |
 Particle
فَ
which shows cause/reason-sequence and effect +
Verb: Perfect; Third person; singular; masculine; مصدر-سَجُودٌ
Verbal noun. (1)15:30(2) 38:73=2 حرف فَ +
فعل ماضٍ
مبني على الفتح/صيغة:واحد
مذكرغائب |
|
| 22 |
Particle
فَ
which shows cause/reason-sequence and effect + Verb:
Perfect;
third person; plural; masculine; [و] Subject Pronoun;
nominative state; with prolongation sign;
(1)2:34(2)7:11(3)17:61(4)18:50(5)20:116=5
حرف فَ
+
فعل ماضٍ مبنى على الضم
لاتصاله بواو الجماعة/و-
ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرغائب |
|
| 23 |
Prefixed Emphatic-Denial particle
+
Verb: Imperfect; First person; singular; masculine; Mood:
Subjunctive; Subject pronoun hidden; مصدر-سُجُودٌ Verbal
noun. (1)15:33=1
لام الجحود و هى حرف جر
فعل مضارع
منصوب بأن مضمرة بعد لام الجحود الفاعل:ضمير
مستتر جوازاً تقديره:أَنَا-واحد
متكلم + |
|
| 24 |
Prefixed
Particle of Emphasis + Location Noun:
Indefinite; Masculine; singular; nominative.
(1)9:108=1
لام التوكيد-
+
اسم: مرفوع-واحد
مذكر |
|
| 25 |
Location Noun: Definite;
feminine; broken
plural; accusative. (1)2:114(2) 9:17(3)9:18=3
اسم مكان
منصوب
جمع مكسر
مؤنث |
|
| |
Location Noun: Definite;
feminine;
broken plural; nominative. (1)22:40=1
اسم مكان مرفوع
جمع مكسر
مؤنث |
|
| 27 |
Location Noun:
Indefinite; singular;
Masculine; genitive. (1)7:29(2)7:31=2
ظرف مكان:-مجرور--واحد
|
|
| 28 |
Location
Noun: Definite; masculine; singular; accusative ( 1)9:107=1
اسم مكان
منصوب
واحد مذكر
|
|
| 29 |
Location
Noun: Definite; masculine; singular; accusative (1)18:21=1
اسم مكان
منصوب
واحد مذكر |
|
| 30 |
Verb: Imperfect; third person; singular; masculine; Mood:
Indicative; مصدر-سُجُودٌ Verbal
noun. (1)13:15(2)16:49(3)22:18=3
فعل مضارع مرفوع
بالضمة-صيغة:واحد مذكرغائب
|
|
| 31 |
Verb: Imperfect;
third person; dual;
masculine; Mood: Indicative evident by نَ;
and [ا] Subject
pronoun in nominative state; مصدر-سُجُودٌ Verbal
noun. (1)55:06=1
فعل مضارع مرفوع
بثبوت النون/ا- ضمير متصل في محل رفع فاعل-تثنية
مذكرغائب |
|
| 32 |
Verb: Imperfect;
Third person; plural; masculine;
Mood:
Subjunctive , evident by elision of نَ;
and [و] Subject Pronoun, nominative state;
مصدر-سَجُودٌ
Verbal noun. (1)27:25=1
فعل مضارع
منصوب بأن و علامة
جزمه حذف النون/و- ضمير متصل
في محل رفع فاعل-والألف-فارقة/جمع
مذكرغائب |
|
| 33 |
 Verb:
Imperfect;
Third Person; Plural; Masculine; Indicative Mood evident by "نَ";
and [و]
Subject Pronoun in nominative state; مصدر-سُجُودٌ Verbal
noun. (1)3:113(2)7:206(3)27:24(4)84:21=4
فعل مضارع مرفوع بثبوت النون/و-
ضمير متصل في محل رفع فاعل-جمع
مذكر غائب |
|
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