SURAH AL-A RAAF (AYA 191 to 206)

أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ {7:191}

[Q7:191] A yushrikoona maa laa yakhluqu shai'anw wa hum yukhlaqoon. 
[Q7:191] What! They associate (with Him) that which does not create anything, while they are themselves created!

[Q7:191] Patutkah mereka sekutukan ALLAH (SwT) dengan benda-benda yang tidak dapat menciptakan sesuatupun, sedang benda-benda itu sendiri diciptakan?  

(see commentary for verse 189)

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(7:191) Do they associate (with Allah in His divinity) those who can create nothing; rather, they are themselves created?

وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنْفُسَهُمْ يَنْصُرُونَ {7:192}

[Q7:192] Wa laa yastatee'oona lahum nasranw wa laaa anfusahum yansuroon. 
[Q7:192] And they have no power to give them help, nor can they help themselves.

[Q7:192] Dan benda-benda itu tidak dapat menolong mereka dan tidak juga dapat menolong dirinya sendiri. 

(see commentary for verse 189)

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(7:192) They have no power to help others. nor can they help themselves.

وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ {7:193}

[Q7:193] Wa in tad'oohum ilalhudaa laa yattabi'ookum; sawaaa'un 'alaikum a-da'awtumoohum am antum saamitoon. 
[Q7:193] And if you invite them to guidance, they will not follow you; it is the same to you whether you invite them or you are silent.

[Q7:193] Dan jika kamu (hai kaum musyrik) menyeru benda-benda itu untuk memperoleh petunjuk (daripadanya), mereka tidak dapat menurut (menyampaikan hajat) kamu; sama sahaja bagi kamu, samada kamu menyerunya atau mendiamkan diri. 

See commentary of al Baqarah 2:6.

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(7:193) And if you call them to true guidance, they will not follow you. It is all the same for you whether you call them to true guidance or keep silent.  *147

*147. As to the false gods set up by the polytheists, what is the extent of their power? Not only, do they not have the power to guide others, they do not even have the power to follow others or even to answer the call of their devotees.

إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِنْ كُنْتُمْ صَادِقِينَ {7:194}

[Q7:194] Innal lazeena tad'oona min doonil laahi 'ibaadun amsaalukum fad'oohum fal yastajeeboo lakum in kuntum saadiqeen. 
[Q7:194] Surely those whom you call on besides ALLAH (SWT) are in a state of subjugation like yourselves; therefore call on them, then let them answer you if you are truthful.

[Q7:194] Sesungguhnya benda-benda yang kamu seru selain ALLAH (SwT) adalah makhluk-makhluk seperti kamu. Oleh itu, (cubalah) menyerunya supaya benda-benda itu dapat memperkenankan permohonan kamu, kalau betul kamu orang-orang yang benar. 

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(7:194) Those whom you invoke other than Allah are creatures like you. So invoke them. and see if they answer your call, if what you claim is true.

أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَا ۖ أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا ۗ قُلِ ادْعُوا شُرَكَاءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنْظِرُونِ {7:195}

[Q7:195] A lahum arjuluny yamshoona bihaa am lahum aidiny yabtishoona bihaaa am lahum a'yunuy yubsiroona bihaaa am lahum aazaanuny yasma'oona bihaa; qulid'oo shurakaaa'akum summa keedooni falaa tunziroon. 
[Q7:195] Have they feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear? Say: Call your associates, then make a struggle (to prevail) against me and give me no respite.

[Q7:195] Adakah benda-benda (yang kamu sembah) itu mempunyai kaki yang mereka dapat berjalan dengannya, atau adakah mereka mempunyai tangan yang mereka dapat memegang (menyeksa) dengannya atau adakah mereka mempunyai mata yang mereka dapat melihat dengannya atau adakah mereka mempunyai telinga yang mereka dapat mendengar dengannya? Katakanlah (wahai Muhammad): Panggilah benda-benda yang kamu jadikan sekutu ALLAH (SwT), kemudian kamu semua jalankan tipu daya terhadapku, serta jangan pula kamu bertangguh lagi. 

When the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) asked the idolaters not to associate others as partners of ALLAH (SWT), they thought that for the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s denial of their (false) gods he would be punished by them. THIS VERSE WAS REVEALED to put a stop to the wishful thinking of the polytheists.

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(7:195) Have they feet on which they can walk? Have they hands with which they can grasp? Have they eyes with which they can see? Have they ears with which they can hear? *148 Say [O Muhammad]: 'Invoke all those to whom you ascribe a share in Allah's divinity, then scheme against me and grant me no respite.

*148. Polytheistic religions seem to have three characteristics: (1) idols and images that are held as objects of worship; (2) some persons and spirits that are considered deities represented in the form of idols and images, etc.; and (3) certain beliefs which underlie their polytheistic rites. The Qur'an denounces all these. At this place, however, the attack is directed against the objects to which the polytheists directed their worship. 

إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ {7:196}

[Q7:196] Inna waliyyial laahul lazee nazzalal Kitaaba wa Huwa yatawallas saaliheen. 
[Q7:196] Surely my guardian is ALLAH (SWT), Who revealed the Book, and He befriends the good.

[Q7:196] Sesungguhnya pelindungku ialah ALLAH (SwT) yang telah menurunkan kitab (Al-Quran), dan Dialah jua Yang Menolong dan Memelihara orang-orang yang berbuat kebaikan 

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) says THAT ALLAH (SWT) WHO SENT DOWN HIS BOOK TO HIM IS A SUFFICIENT PROTECTOR FOR HIM, BUT the false gods of the polytheists would never be able to come to their help.

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(7:196) My guardian is Allah Who has revealed the Book, and it is He Who protects the righteous. *149

*149. This is in response to the threats held out by the polytheists to the Prophet (peace he on him). They used to tell the Prophet (peace be on him) that if he did not give up opposing their deities and denouncing them, he would be overwhelmed by the wrath of those deities and court utter disaster. 

وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَا أَنْفُسَهُمْ يَنْصُرُونَ {7:197}

[Q7:197] Wallazeena tad'oona min doonihee laa yastatee'oona nasrakum wa laaa anfusahum yansuroon. 
[Q7:197] And those whom you call upon besides Him are not able to help you, nor can they help themselves.

[Q7:197] Dan benda-benda yang kamu sembah selain ALLAH (SwT), tidak akan dapat menolong kamu, bahkan tidak dapat menolong dirinya sendiri.  

(see commentary for verse 196)

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(7:197) And those whom you invoke other than Allah, they can neither help themselves nor you.

وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَسْمَعُوا ۖ وَتَرَاهُمْ يَنْظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ {7:198}

[Q7:198] Wa in tad'oohum ilal hudaa laa yasm'oo wa taraahum yanzuroona ilaika wa hum laa yubsiroon. 
[Q7:198] And if you invite them to guidance, they do not hear; and you see them looking towards you, yet they do not see.

[Q7:198] Dan jika kamu menyeru benda-benda (yang kamu sembah) itu untuk mendapat petunjuk (daripadanya), mereka tidak dapat mendengarnya dan engkau nampak benda-benda itu memandangmu padahal mereka tidak melihat.
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(7:198) And if you were to call them to true guidance, they will not hear; and you observe them looking at you whereas they have no power to see.'

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ {7:199}

[Q7:199] khuzil 'afwa waamur bil'urfi waa'rid 'anil jaahileen.
[Q7:199] Take to forgiveness and enjoin good and turn aside from the ignorant.

[Q7:199] Terimalah apa yang mudah engkau lakukan dan suruhlah dengan perkara yang baik, serta berpalinglah (jangan dihiraukan) orang-orang yang jahil (yang degil dengan kejahilannya). 

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(7:199) [O Prophet!] Show forgiveness, enjoin equity, and avoid the ignorant.

وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ {7:200}

[Q7:200] Wa immaa yanzaghannaka minash Shaitaani nazghun fasta'iz billaah; innahoo Samee'un Aleem. 
[Q7:200] And if a false imputation from the Shaitan afflict you, seek refuge in ALLAH (SWT); surely He is Hearing, Knowing.

[Q7:200] Dan jika engkau dihasut oleh sesuatu hasutan dari Syaitan, maka mintalah perlindungan kepada ALLAH (SwT), sesungguhnya ALLAH (SwT) Maha Mendengar, lagi Maha Mengetahui.  

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(7:200) And if it happens that a prompting from Satan should stir you up, seek refuge with Allah. He is All-Hearing, All-Knowing.

إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ {201}

[Q7:201] Innal lazeenat taqaw izaa massahum taaa'ifum minash Shaitaani tazakkaroo fa izaa hum mubsiroon.
[Q7:201] Surely those who guard (against evil), when a visitation from the Shaitan afflicts them they become mindful, then lo! They see.

[Q7:201] Sesungguhnya orang-orang yang bertakwa, apabila mereka disentuh oleh sesuatu imbasan hasutan dari Syaitan, mereka ingat (kepada ajaran ALLAH (SwT)) maka dengan itu mereka nampak (jalan yang benar). 

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(7:201) If the God-fearing are instigated by any suggestion of Satan, they instantly become alert, whereafter they clearly perceive the right way.

وَإِخْوَانُهُمْ يَمُدُّونَهُمْ فِي الْغَيِّ ثُمَّ لَا يُقْصِرُونَ {7:202}

[Q7:202] Wa ikhwaanuhum yamuddoonahum fil ghaiyi summa laa yuqsiroon. 
[Q7:202] And their brethren increase them in error, then they cease not.

[Q7:202] Sedang saudara (pengikut) Syaitan-syaitan, dibantu oleh Syaitan-syaitan itu dalam melakukan kesesatan, kemudian mereka tidak berhenti-henti (melakukan perbuatan yang sesat lagi menyesatkan itu).  

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(7:202) As for their brethren [the Satans], they draw them deeper into error and do not relax in their efforts. *150

*150. Here some important directives are addressed to the Prophet (peace be on him) regarding how he should preach the Message of Islam and how he should guide and reform people. The object of these directives is not merely to instruct the Prophet (peace be on him), but also to instruct all those who would shoulder the same responsibility after the Prophet (peace be on him) was no longer amidst them. The major directives are as follows:
(1) The most important qualities that must be cultivated by anyone who calls others to the truth are tenderness, magnanimity, and forbearing. Such a person should also have the capacity to tolerate the lapses of his companions and to patiently endure the excesses of his opponents. He should also be able to keep his cool in the face of grave provocation and gracefully connive at the offensive behaviour of others. In facing the angry words, slander, persecution and mischief of his opponents, he should exercise the utmost self-restraint. Harshness, severity, bitterness. and vindictive provocativeness on his part are bound to undermine his mission. The same point seems to have been made in a Hadith in which the Prophet (peace be on him) says that he has been commanded by his Lord: '...to say the just word whether I am angry, or pleased; to maintain ties with nim who severs ties with me; and to give to him who denies me (my right); and to forgive him who wrongs me.' (See the comments of Qurtubi in his Tafsir on the verse - Ed.) The Prophet (peace be on him) also instructed all those whom he deputized for preaching: 'Give good news rather than arouse revulsion: make things easy rather than hard.' (Muslim, Kitab al-Ilm, Bab fi al-amr bi al-Taysir wa Tark al-Ta'sir'- Ed.) This distinguishing feature of the Prophet's personality has also been mentioned in the Qur'an.
It was thanks to Allah's mercy that you were gentle to them. Had you been rough, hard-hearted, they would surely have scattered away, from you (AI 'Imran 3: 159). 
(2) The second key to the success in da'wah work is to stay away from excessive theorizing and intellectual hair-splitting. One should rather call people in clear and simple terms to those virtues which are recognized as such by the generality of mankind and appeal to common sense. The great advantage of this method is that the Message of Islam finds its way right to the hearts of people at all levels of understanding. Those who then seek to oppose the Message are soon exposed and end up antagonizing the common people. For when the common people obserse on the one hand decent and righteous people being opposed for the simple reason that they are inviting people to universally-known virtues, and on the other hand observe those opponents resorting to all kinds of immoral and inhuman means, they are bound to incline to support the standard bearers of truth and righteousness. This process goes on until a point where the only opponents left are those whose self-interest is inextricably linked with the prevailing unrighteous system, or those's who have been totally blinded by their bigoted adherence to ancestral tradition or by their irrational biases. The wisdom underlying the Prophet's method accounts for his phenomenal success and for the speedy spread of Islam in and around Arabia within a short span of time. People flocked to Islam in vast numbers so much so that in some lands eighty and ninety per cent of the population embraced Islam. In fact there are even instances of a hundred per cent of the population embracing Islam.
(3) The interest of the Islamic mission requires, on the one hand, that righteousness should be enjoined on those who have the propensity to become righteous. On the other hand, it also requires that those who are overly insistent in their adherence to falsehood, should be left alone, and that their acts of provocation be ignored. Those who seek to spread Islam should confine their efforts to persuading only those who are prepared to consider the Message of Islam in reasonable manner. When someone becomes altogether unreasonable and quarrelsome, and resorts to indecent methods of taunting and reviling Islam, Muslims should simply refuse to become adversative. For all the time and effort devoted to reforming such people will be totally wasted.
(4) The moment the proponent of the Islamic Message feels that he is being provoked by the excesses, mischief, and uncalled-for objections and accusation, he should realize that he is being influenced by Satan. In such a situation he should immediately seek refuge with God, and restrain himself lest his impulsiveness damage his cause. The cause of Islam can be served only by those who act cool-headedly. Only those steps are appropriate which have been taken after due consideration rather than under the influence of impulse and emotion. Satan, however, is ever on the look-out for opportunities to sabotage the efforts made in the cause of Islam. He, therefore, ensures that those who are working for the Islamic cause are subjected to unjust and mischievous attacks from their opponents. The purpose underlying this is to provoke the workers for the cause of Islam to engage in the senseless and harmful task of mounting counter-attacks against their opponents.
The appeal that Satan makes to those well-meaning, religious people is often couched in religious phraseology and is backed up by religious argument. But the fact is that those counter-attacks are undertaken merely under the impulse of man's lower self. The last two verses, therefore, make it clear that those who are God-fearing are always very sensitive to provocations under the impulse of Satan, and as soon as they become aware of such a provocation, they promote the best interests of the cause of truth rather than satisfy their vengeful feelings. As for those who are driven by egotistical impulses, they succumb to the promptings of Satan and are eventually set on an erroneous path. They fall victim to Satan, act virtually as his puppet, and subsequently their degradation knows no limit. They pay their opponents back in the same coin, tit for tat. What has been said above also has another import. It seeks to remind the God-fearing that their ways should be perceptibly different from the ways of those who do not fear God. The God-fearing not only avoid evil, but the very idea of committing it pricks their conscience and rankles their hearts. They have an instinctive revulsion against evil, a revulsion similar to what a cleanliness-loving man feels at the sight of a big stain or a splash of filth on his clothes. This feeling causes the God-fearing to remove every stain of evil. Quite contrary are those who have no fear of God, who have no desire to stay away from evil and who are in harmony with the ways of Satan. Such people are always given to evil thoughts and wrong-doing. 

وَإِذَا لَمْ تَأْتِهِمْ بِآيَةٍ قَالُوا لَوْلَا اجْتَبَيْتَهَا ۚ قُلْ إِنَّمَا أَتَّبِعُ مَا يُوحَىٰ إِلَيَّ مِنْ رَبِّي ۚ هَٰذَا بَصَائِرُ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُؤْمِنُونَ {7:203}

[Q7:203] Wa izaa lam taatihim bi aayatin qaaloo law lajtabai tahaa; qul innamaaa attabi'u maa yoohaaa ilaiya mir Rabbee; haazaa basaaa'iru mir Rabbikum wa hudanw wa rahmatul liqawminy yu'minoon. 
[Q7:203] And when you bring them not a revelation they say: Why do you not forge it? Say: I only follow what is revealed to me from my Lord; these are clear proofs from your Lord and a guidance and a mercy for a people who believe.

[Q7:203] Dan apabila engkau (wahai Muhammad) tidak membawa kepada mereka sesuatu ayat Al-Quran (sebagaimana yang mereka kehendaki), berkatalah mereka (secara mengejek): Mengapa engkau tidak bersusah payah membuat sendiri akan ayat itu? Katakanlah: Sesungguhnya aku hanya menurut apa yang diwahyukan kepadaku dari Tuhanku. Al-Quran ini ialah panduan-panduan yang membuka hati dari Tuhan kamu dan petunjuk serta menjadi rahmat bagi orang-orang yang beriman.  

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(7:203) [O Prophet!] When you do not produce before them any miracle, they say: 'Why do you not choose for yourself a miracle?' *151 Say to them: 'I follow only what is revealed to me by my Lord. This is nothing but a means of insight into the truth, and guidance and mercy from your Lord to the people who believe. *152

*151. This question is a taunt rather than a simple query. What the utterance implies is that if the claim to prophethood is genuine, it should have been supported by some miracle. The next verse contains a fitting rejoinder to the taunt.
*152. The Prophet (peace be on him) is being made to tell his opponents in clear terms that he has no power to get whatever he wants. Being God's Messenger, he is required to follow the directives of the One Who has sent him and has granted him the Qur'an which has the light of guidance. The major characteristic of this Book is that those who seek guidance from it do indeed find the right way. The moral excellence visible in the lives of those people who accept the Qur'an is testimony to the fact that they have been blessed with God's mercy.

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ {7:204}

[Q7:204] Wa izaa quri'al Quraanu fastami'oo lahoo wa ansitoo la 'allakum turhamoon. 

[Q7:204] And when the Qur’an is recited, then listen to it and remain silent, that mercy may be shown to you.
[Q7:204] Dan apabila Al-Quran itu dibacakan, maka dengarlah akan dia serta diamlah (dengan sebulat-bulat ingatan untuk mendengarnya), supaya kamu beroleh rahmat.

LISTENING TO THE RECITAL OF THE QUR’AN IS HIGHLY COMMENDABLE, BUT it becomes obligatory when it is recited in congregational prayer OR in the sermon of Friday prayer. Refer to fiqh.

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(7:204) So when the Qur'an is recited, listen carefully to it, and keep silent so that you may, be shown mercy.' *153

*153. The unbelievers are asked to shed their prejudice and to abandon their deliberate indifference to the Qur'an. Whenever the Qur'an is recited to them, they stuff their fingers into their ears and make a lot of noise lest they or any others hear the Qur'an. They should better behave more maturely and make an effort to grasp the teachings of the Qur'an. It is quite likely that their study, of the Book would ultimately make them share with Muslims the blessings of the Qur'an. This is an excellent, subtle and heart-winning approach which simply cannot be over-praised. Those who are interested in learning the art of effective preaching can benefit immensely by, pondering over this Qur'anic verse.
The main purpose of the verse has also been explained. By implication, however, the verse also enjoins people to be silent and to listen attentively to the Qur'an when it is being recited. The verse also provides the basis of the rule that when the leader (imam) is reciting verses of the Qur'an in Prayer, the followers in the congregation should (refrain from reciting and) listen to the recitation in silence. There is some disagreement among scholars on this issue. Abu Hanifah and his disciples are of the view that the followers in the congregation should remain silent, irrespective of whether the the imam is reciting the Qur'an aloud or silently in his mind. On the other hand, Malik and Ahmad b. Hanbal are of the opinion that the followers in the congregation should listen silently only when the Qur'an is being recited aloud. According to Shafi'i, the followers in the congrega tion should also recite the Qur'an regardless of whether the imam is reciting the Qur'an aloud or silently'. His view is based on the Hadith that Prayer without recitation of al-Fatihah is void. (See Ibn Rushd, Bidayat al-Mujtahid, vol. 1, pp. 149-50; Ibn Qudamah, al-Mughni, vol. 1, pp. 562-9 - Ed.) 

وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُنْ مِنَ الْغَافِلِينَ {7:205}

[Q7:205] Wazkur Rabbaka fee nafsika tadarru'anw wa kheefatanw wa doonal jahri minal qawli bilghuduwwi wal aasali wa laa takum minal ghaafileen.
[Q7:205] And remember your Lord within yourself humbly and fearing and in a voice not loud in the morning and the evening and be not of the heedless ones.

[Q7:205] Dan sebutlah serta ingatlah akan Tuhanmu dalam hatimu, dengan merendah diri serta dengan perasaan takut (melanggar perintahnya) dan dengan tidak pula menyaringkan suara, pada waktu pagi dan petang dan janganlah engkau menjadi dari orang-orang yang lalai.

In congregational prayers those who are praying the salat should only listen the verses of the Qur’an the imam of jamat recites as if they are repeating them.

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(7:205) And remember [O Prophet] your Lord in your mind, with humility and fear, and without raising your voice; remember Him in the morning and evening, and do not become of those who are negligent. *154

*154. The command to remember the Lord signifies remembrance in Prayer as well as otherwise, be it verbally or in one's mind. Again the directive to remember God in the morning and in the evening refers to Prayer at those times as well as remembering God at all times. The purpose of so saying is to emphasis constant remembrance of God. This admonition - that man ought to remember God always - constitutes the conclusion of the discourse lest man becomes heedless of God. For every error and corruption stems from the fact that man tends to forget that God is his Lord and that in his own part he is merely, a servant of God who is being tested in the world; that he will be made to render, after his death, a full account to his Lord of all his deeds. All those who care to follow, righteousness would, therefore, be ill-advised not to let these basic facts slip out of their minds. Hence Prayer, remembrance of God and keeping ones attention ever focused on God are frequently stressed in the Qur'an. 

إِنَّ الَّذِينَ عِنْدَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَيُسَبِّحُونَهُ وَلَهُ يَسْجُدُونَ ۩ {7:206}

[Q7:206] Innal lazeena 'inda Rabbika laa yastakbiroona 'an 'ibaadatihee wa yusabbihoonahoo wa lahoo yasjudoon. 
[Q7:206] Surely those who are with your Lord are not too proud to serve Him, and they declare His glory and prostrate in humility before Him.

[Q7:206] Sesungguhnya mereka (malaikat) yang ada di sisi Tuhanmu tidak bersikap angkuh (ingkar) daripada beribadat kepadaNya dan mereka pula bertasbih bagiNya dan kepadaNyalah jua mereka sujud. 

TO CELEBRATE HIS PRAISES AFTER THE SALAT; AND THEN TO PROSTRATE ONESELF IN ADORATION BEFORE ALLAH (SWT) (SAJDAH) IS SAID TO BE THE SUNNAH OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

Sajdah becomes obligatory, according to the Ahlul Bayt, when the particular verse of sajdah in the following surahs is recited.

1. Sajdah; 2. Ham Mim; 3. Najm; 4. Alaq.

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(7:206) [The angels] who are near to Your Lord, never turn away irom His service out of arrogance; *155 they rather glorify Him *156 and prostrate themselves before Him. *157

*155. It is Satan who behaves arrogantly and disdains to worship God, and such an attitude naturally brings about degradation and abasement. But an attitude marked by consistent surrender to God characterizes angels and leads people to spiritual elevation and proximity to God. Those interested in attaining this state should emulate the angels and refrain from following the ways of Satan.
*156. To celebrate God's praise signifies that the angels acknowledge and constantly affirm that God is beyond any flaw, free from every defect, error and weakness; that He has no partner or peer; that none is like Him.
*157. Whoever recites or hears this verse should fall in prostration so as to emulate the practice of angels. In addition. prostration also proves that one has no shred of pride, nor is one averse to the duty of being subservient to God.
In all, there are fourteen verses in the Qur'an the recitation of which requires one to prostrate. That one should prostrate on reading or hearing these verses is, in principle, an incontrovertible point. There is, however, some disagreement about it being obligatory (wajib). Abu Hanifah regards it as obligatory, while other authorities consider it to be recommended (Ibn Qudamah, Al-Mughni, vol. 1. p. 663; Al-Jaziri, Kitab al-Fiqh 'ala al Madhahib al-arba'ah, vol. 1. p. 464 - Ed.) According to traditions, while reciting the Qur'an in large gatherings, when the Prophet (peace be on him) came upon a verse the recitation of which calls for prostration, he prostrated, and the whole gathering followed suit. The traditions mention that sometimes some people did not have room to prostrate. Such people prostrated on the backs of others. (See Bukhari, Abwab sujud al-Quran 'Bab Izdiham al-Nas Idh'a qara'a al-Imam al-Sajdah'- Ed.) It is reported in connection with the conquest of Makka that in the course of the Qur'an-recitation, as the Prophet (peace be on him) read such a verse, those standing fell into prostration while those who were mounted on horses and camels performed prostration in that very state. It is also on record that while delivering a sermon from the pulpit the Prophet (peace be on him) came down from the pulpit to offer prostration, and resumed his sermon thereafter. (Abu da'ud, Kitab al-Salah, 'Bab al-Sujud fi Sad' - Ed.)
It is generally, believed that the conditions for this kind of prostration are exactly the same as required for offering Prayer - that one should be in a state of ritual purity, that one should be facing the Ka'bah, and that the prostration should be performed as in the state of Prayer. However, the traditions we have been able to find in the relevant sections of the Hadith collection do not specifically mention these conditions. It thus appears that one may perform prostration, irrespective of whether one fulfils these conditions or not. This view is corroborated by the practice of some of the early authorities. Bukhari, for instance, reports about 'Abd Allah b. 'Urnar that he used to perform prostration even though he would have required ablution if he wanted to perform Prayer. (See Bukhari, Abwab Sujud al-Quran, 'Bab Sujud al-Muslimin ma' al-Mushrikin'- Ed.) Likewise, it has been mentioned in Fath al-Bari about 'Abd al-Rahman al-Sulami that if he was reciting the Qur'an while moving, and he recited a verse calling for prostration, he would simply bow his head (rather than make full prostration). And he would do that even when he was required to make ablution for Prayer, and regardless of whether he was facing the Ka'bah or not.
In our view, therefore, while it is preferable to follow the general opinion of the scholars on the question, it would not be blameworthy if someone deviates from that opinion. The reason for this is that the general opinion of the scholars on this question is not supported by well-established Sunnah, and there are instances of deviation from it on the part of the early authorities.

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