QM Forum
The Quran => General Discussions => Topic started by: Sardar Miyan on November 08, 2013, 10:33:19 PM
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Assalam Can somebody tell if the sign or Mark referred in the following Ayah is only Mark of Sujood or something else?مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا
Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.
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Salaam.
You should mention Sura and Ayah numbers so that Members are able to look into different thafaseer regarding the meaning and explanation of the Ayah (48:29) you have mentioned.
Not all of us are Huffaz
Regards,
A. Ismail Sait.
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Salaam.
We all know very well that "the face is the index of the mind".
The minds of those who are wont to most humbly prostrate before the Almighty, are full of humble submission to Allah, and great enthusiasm for vigorous efforts in His Path.
This is reflected in their foreheads, and in their demeanor.
Exegetes have even said that it was such a phenomenon that drove the noble women who gathered at the behest of the wife of the Azeez of Egypt, to exclaim (when they beheld Yusuf): "This is no ordinary mortal. This is a veritable Angel!" (12:31)
Regards,
A. Ismail Sait.
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It means they can be recognized by the signs on their faces, i.e.. the peace and tranquility they get from obeying God is evident from their faces. By obeying God, the inner peace one gets, reflects on the face. It is a psychological fact that a man’s internal feeling is reflected on his face; the Quran says in 55:41, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ <yuiraful mujremoona beseemahim (the criminals will be recognized from telltale signs). Here too the psychological situation is pointed out.
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You mean to say that Marks appearing on their foreheads are not the result of their Sujood ( (Prostration) but reflection of their inner pius feelings by Praying.
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Salaam,
There is no mention of "forehead" in the verse, it is just an interpretation....what is mentioned in the verse is "faces".....The same word "beseemahim" (marks, signs) is used in verse 55:41 (the guilty will be known by their marks).
The quran has used the word Sujood to mean obedience and faithfulness and not for just physical prostration. For instance, verse 16:49, “all the living things which in the highs and lows of the universe bow before Allah and do not rebel”. Here yasjudu has been explained by la yastakbiruun, i.e, they do not disobey the orders of Allah, but instead follow them. The verse is further explained by 16:50 “they do what they are orders to” <yafhaloona ma uhmaroon.
Therefore, what the verse is under discussion is stating that even just looking at them we can notice perceptible marks on their faces that reflect their complete obedience to Allah and his Laws (a man’s internal feeling and actions are normally reflected on his face).
Regards
Optimist
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Salaam.
Allow me to make a correction with respect to my previous post.
I had written: "This is no ordinary mortal. This is a veritable Angel!" (12:31)
In Al Qur'an (12:31), the word malakun is qualified by kareemun, meaning: honorable angel.
Corrected version: "This is no ordinary mortal. This is a veritable, Honorable Angel!" (12:31)
Indicating the height of piety that reflected in his demeanor, that stunned the beholders.
Yet, in (48:29), there is every possibility of the word under discussion meaning the visible, thick and brownish callousness that forms on the forehead that is frequently brought into contact with the rough surface of the floor, in the tangible prostrations performed by the Prophet's Companions.
But since it is only a visible effect, the ayah (48:29) ends with the final clarification that His promise of forgiveness and great reward is only for the genuinely pious among them.
Allah knows better.
Regards,
A. Ismail Sait.
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peace,
You may find this helpful:
48:29 Muhammad is the messenger of God, and those who are with him are stern against the concealers/rejecters/ingrates, but merciful between themselves. You see them inclining/humbling and SuJaD, seeking bounty from God and pleasure/approval. Their distinction is in their faces/attentions/considerations/wills/purposes, from the trace/teaching/influence of the SuJuD. Such is their example in the Torah. And their example in the Injeel is like a seed/crop which sends forth its shoot then strengthened it then becomes thick then stands upon its stem, pleasing to the sowers. That He may enrage the rejecters/concealers with them. God promises those who believe and do good works a forgiveness and a great reward.
It is interesting to note the preposition "fi" (in) not "ala" (on), making it "their distinction/mark is IN their faces/wills/purposes/considerations". Minority usage of "fi" can mean on/at however.
The word "athar" (root: Alif-Tha-Ra) basically means "that which is left behind from something" hence its meanings such as trace/mark/impression/teaching/influence and is not necessarily a physical thing, see 5:46, 18:6, 20:96, 30:50.
The word "seema" (root: Siin-Waw-Miim) means an identifying feature (e.g. could be the way someone looks or acts) see 2:273, 7:46, 7:48, 47:30, 55:41. Perhaps the majority of people would not have a trace of prostration on their face from physically prostrating in prayer for example, even if it was done many times per day, so this understanding, whilst superficially plausible, actually falls short. Some translators, e.g. Asad, do not take it to mean a physical mark on one's face.
It should be noted that "inclining and SJD" seems to relate to "seeking bounty from God and pleasure/approval" whose other occurrences relate to worldly benefits/provisions.
It should be noted that in the prior context, 48:25, it clearly implies some believers were unknown/unrecognisable, which makes it even more unlikely it is referring to a physical mark on one's face.
The "them" refers to the believers undergoing such growth. It may also imply that actualising oneself under the guidance of God's system leads to self-growth and benefits. There is an implication that the act of SJD can function as a catalyst to such growth, as it leaves an impression/influence upon such a person, thus the demeanor stems from that act/mindset, and results in fruitful growth and reward, and this is the message encapsulated in the example at the end. To achieve such effective growth, one's will/consideration/purpose/attention should be traceable back to the act of SJD.
Source (http://mypercept.co.uk/articles/meaning-of-SuJuD-from-Quran.html)
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Salaam.
Prophet Yusuf saw, and that too in a dream. Seeing, especially with the eye needs interpretation regarding the object. When it is a dream, it needs interpretation befitting a dream.
Finding (like the Huhud found) is conclusive. Needs no interpretation. It plainly means sun worship.
Regards,
A. Ismail Sait.