Sajdah verses in the Qur'an

Understanding Paragraph Sajdah
Sajdah verse consists of two words, the verse and Sajda (prostration). Etymologically verse has several meanings, including the miracles, signs, taking a lesson, a wonderful affair, and the evidence / arguments. Word paragraph is also associated with the Hebrew 'Effort OTH Syria says' ath. In terminological dictionary istila Sufi verse is interpreted as a sign of God's greatness in himself and in nature around. Verse also means that paragraph that is part of the letter in the text of the Qur'an which is a sign of greatness and power of God, so that by reading and meditating on the signs of this, one can return to his form their own sources, namely, God the Almighty.
The understanding of the verse to do with the discussion of this study as meaning the verse according to al-Zarqani is a group that has a beginning and ending in the Qur'an. In line with the definition given al-Zarqani, Ibrahim al-Abyari gives the sense that paragraph is a group of the Qur'an which disconnected from what is before and what after that, and the verse is taken from tauqifi problem Apostle Muhammad.
Sajda said the Masdar of يسجد - س [سجد which etymologically means "bowed with reverence" (نحن خضعا). As for the meaning of prostration in epistimologis according to al-Ragib al-Asfahani is subject to and worship to God, and good common sense carried by humans, animals or inanimate objects. According bow has two meanings ie, prostration done voluntarily humans and therefore he got a reward and prostration with forced by humans, animals and plants. Al-Alusi said that is the general prostration is subject to the will and decision of God and obedient or disobedient to what was ordered. Another opinion says the real meaning of prostration is (وضع جبهة علي الأرض) "put his forehead on the ground / earth". Meaning prostration in Sufi terms is the symbol of negation lahiriyah the slave ( 'abd) in the Lord (Rabb). Lahiriyah symbol is done in a way which is the position of prostration in prayer summit. This is a great source of humility, submission and love unconditionally to Allah SWT.
In a hadith narrated by Imam Muslim said, which means that you should help me (for the sake of achieving what you want) for you to reproduce prostration. If so what is said in the hadith, it can be concluded that the bow is able to help people to train people to become holy. Prostration is meant by the Prophet Muhammad in the hadith is not just a movement which was known as common practice in prayer, but it has deep meaning in life, to realize the greatness inside of grace and love Him, and the sense of religious submission and surrender absolute for the grace of God is manifest in the commands and prohibitions him.
From these notions, it can be concluded that an outline of what is meant by Sajda verses are verses of the Koran which tells the inside of the prostrate and meaning submission to the Creator, so it is recommended to perform prostration when reading or hearing the verses which includes the Sajdah.
Sajda verses in the Qur'an
The number of verses in the eyes of scholars Sajda 'in general there are 15 verses. This opinion is based on a hadith narrated from 'Amr ibn' Ash. But given there is a difference though scholars in determining the verses which are categorized as Sajdah verse. In addition there are also some scholars who set a number of sub-Sajda only 14 verses. As for the verses in question are as follows:
1. Surah al-raf: 206:
إن الذين عند ربك لا يستكبرون عن عبادته ويسبحونه وله يسجدون.
"Surely the angels are there in the Lord does not feel reluctant to worship God and they mentasbihkan Him and to Him shall they prostrate"
2. Surah al-Ra'd: 15
ولله يسجد من فى السموات والأرض طوعا وكرها وظلالهم بلغدو و الأصال.
"Only to Allah prostrate (obey) all things in heaven and on earth, either voluntarily or forced (and prostrate all) their shadows in the mornings and evenings."
3. Surah al-Nahl: 49
ولله يسجد ما فى السموات وما فى الأرض من دابة والملئكة وهم لايستكبرو
"And to Allah alone prostrate all that is in the heavens and all living creature on earth and also the angels, and they are not proud."
This opinion is supported by Sayyid Sabiq as expressed in his book and according to the Sunnah Fiqh al-Alusi in the spirit of al-Ma'ani. Meanwhile, another opinion that says that there is included in the verse is found in Sura Sajdah al-Nahl: 48-50. The retainer according to the Shafi'i madhhab Sajdah verses contained in paragraph 50.
4. Surah al-Isra ': 107
قل امنوا به أو لاتؤمنوا إن الذين أوتو العلم من قبله إذا يتلى عليهم يخرون لأدقان سجدا.
"Say: Believe in Allah or do not have to believe real people who were given previous knowledge of the Koran when read to them, they fall down on their faces with humility".
Another opinion says that the verse is contained in Sajdah Surah al-Isra ': 109, but there is also a berependapat that Sajdah verses contained in paragraph 107-109.
5. Surah Maryam: 58
أولئك الذين أنعم الله عليهم من النبيين من ذرية أدام وممن حملنا مع نوح ومن ذرية إبراهيم وإسرا
"They are the people who were given favor by God is the Prophet of the dam and offspring of people who we adopted together with Noah. And from the descendants of Abraham and Ishmael, and of those whom We guided and We select. If recited the verses of Allah, the Most Gracious to them, then they fall down prostrate and weeping degan ".
6. Surah al-Hajj: 18
الم تر أن الله يسجد له من فى السموات ومن فى الأرض والشمس والقمر النجوم والجبال والشجر والدواب وكثير من الناس وكثير حق عليه العذاب ومن يهن الله فما له من مكرم إن الله يفعل ما يشاء
"Do you not mnegetahui, that to Allah prostrate all that is in the heavens and the earth, sun, moon, stars, mountains, trees, animals and most reptiles than people. And a lot of people who have set it punishment. And he who insulted God then no one dimuliakannya. Verily Allah doeth what He will ".
7. Surah al-Hajj: 77
يا أيه الذين اءمنوا اركعوا واسجدوا واعبدوا ربكم وافعلوا الخير لعلكم تفلحون
"O ye who believe! Ruku'lah and prostrate yourselves, and worship your Lord and do good that ye may prosper".

According to Imam Shafi'i and Ahmad Ibn Ishaq Mubarak, seen from Zahir verse, this verse including Sajdah verse because it contains commands prostration. As narrated by 'Umar ibn' Uqbah, he said: "I asked the Prophet SAW:" Yes Rasulallah do you put a letter of al-Hajj as having two Sajdah verse? "Rasulallah replied:" yes ", then whoever did not prostrate (when reading verse and listen to) it was best not to read it. "Another opinion was also expressed by Ali ibn Abi Talib, 'Umar ibn al-Khattab, Abdullah ibn Umar,' Uthman ibn Affan, Abu Darda, Abu Musa and Ibn Abbas. But according to Abu Hanifah, Maliki, al-Hasan, Ibn Musayyab, and Sufyan ibn Jabir al-Sauri is not a verse paragraph Sajdah.
8. Surah al-Furqan: 60
وإذا قيل لهم اسجدوا للرحمن قالوا وما الرحمن أنسجد لما تأمرنا وزادهم نفورا
"And when it is said to them:" Bow down ye to Allah, Most Merciful "they replied:" Who is the Most Gracious? Are we going to bow down to God that you tell us bow to Him? ".

9. Surah al-Naml: 25
الا يسجدوا لله الذي يخرج الخبء فى السموات و الأرض ويعلم ما تخفون وما تعلنون
"So they do not worship the God who has issued what is hidden in the heavens and on earth and who knows what ye hide and what ye reveal".

This opinion is supported by the words of Abu al-Hasan Ali ibn al-Sa'is of the friends Abdari as stated in the book of al-Kifayah. The same opinion was also expressed by Sayyid Sabiq, while others say there are opinions in the Qur'an-Nahl: 23-26. Another opinion said that while there is in verse 26.
10. Surah Sajdah: 15
إنما يؤمن باياتنا الذين إذا ذكروا بها خروا سجدا وسبحوا بحمد ربهم وهم لا يستكبرون
"Those who believe in Our signs are the people who, when reminded of the verses (we) bow and bertasbihlan them and praise their Lord, are they not proud".

11. Surah Sad: 24
قال لقد ظلمك بسؤال نعجتك الى نعاجه وإن كثيرا من الخلطاء ليبغى بعضهم على بعض الاالذين اءمنوا وعملوا الصالحات وقليل ما هم وظن داود أنما فتناه فاستغفر ربه وخر راكعا وأناب.
"David said: Truly he has done something unjust unto the goat's request to be added to him, and indeed most of the people who were part of their association dzalim do to others. Except those who believe and do deeds of pious, and they are very Little. And David knows that we are testing it, so he asked forgiveness of his Lord and then fall down prostrate and repented ".
By some scholars in this paragraph is considered sunnah, not very important. This opinion is based on a sound hadith narrated by Bukhari in validity. Narrated by Ibn Abbas, that "the verse in Surah Sajda Sad it does not include had to bow. Really I never saw the Prophet in the verse prostration ". The purpose of these traditions is that while the Apostle SAW never did fall down when he read the Surah Sad but Ibn Abbas argues that it is not a recommendation for compulsory to do. This is the Shafi'i madhhab and scholars who disagree with him. While Abu Hanifa said that it amounted to Sajdah verse 14 verse by canceling the second Sajdah verses in Surah al-Hajj. While the verse in Surah Sajda Sad it must be recognized and according to al-Alusi Surat Sad: 24, including paragraph Sajdah
12. QS Fusilat: 37.
ومن اءياته الليلة والنهار والشمس والقمر لاتسجدوا للشمس ولا للقمر واسجدوا لله الذي خلقهن إن كنتم إياه تعبدون
"And among the signs of His power is the night, day, sun and moon. And do not prostrate to the sun and do not (also) to the moon, but prostrate to Allah who created them, if you only have to worship Him ".

This idea is supported by the Ibn al-Munzir of Umar bin Khattab ra, al-Hasan al-Bisri, Malik ibn Anas, al-Lais and Zubaid bin Sa'd bin Haris. This opinion is also followed by some followers as dihikayatkan Shafi'i al-Bagawi in al-Tahzib, as well as the opinion of al-Alusi, he agreed that in this letter that includes Sajdah verse is in paragraph 37. Another opinion is supported by a majority of scholars of the Shafi'i, Said bin Musayyib, Muhammad ibn Sirin, Abu Salamah ibn Waqil Syaqiq, Sufyan Ibn Sauri, Abu Hanifa, Ahmad and Ibn Ishak says that Ruhuwiyah Sajdah verses contained in the body of 38.
13. Sura al-Najm: 62
فاسجدوا لله واعبدوا
"Then prostrate to Allah and worship him".
14. Surah al-Insyiqaq: 21
وإذاقرئ عليهم القران لايسجدون
'And when the Koran are recited to them, they do not prostrate ".
15. Surah al-Alaq: 19
كلا لاتطعه واسجد واقترب
"And let not ye obey him, and fell down, the closer you (the Lord)".
Of some differences and similarities determination Sajdah verses mentioned above we can see, there are some scholars who emphasize that the reference to him was sub Sajdah verses that contains meaning and prostrate or command. This can be seen seen in the setting of verses that have been the establishment of Sajdah. While I do Sayyid al-Maliki in determining the Sajdah verse was more focused on a series of content meaning the verses, so that these differences occurred in the establishment in some passages as described above.

Sajdah Verses and Recitations Prostration Problems
1. Virtue Prostration Recitations
Including the privilege of the Qur'an are verses which determines the bow. People who read the verses of prostration prostration and disunnatkan doing this is called prostrate prostration Recitations. According to the Hanafi school as quoted by A. Rahman al-Jaziri, in his book al-Fiqh al-Mazahib la Arba'ah states that "Recitations are prostrate prostration without reading tasyahud and greetings". Al-Ghozali mngatakan that the prostration Sajdah Recitations for this verse is one of the applications concerned adab in the verses of the Koran is being read.
Narrated by Abu Hurairah ra:
عن أبى هريرة رضى الله عنه قال قال رسول الله صلى الله عليه وسلم: إذا قرأابن ادم السجدة فسجد اعتزل الشيطان يبكى يقول: ياويله أمر بالسجدة فسجد فله الجنة وأمرت بالسجود قأبيت فلى النار
"From Abu Hurairah ra said, of the Prophet. He said: "If a reading of Adam Sajdah verse, then get out Shaitan, crying and saying:" I Celakahlah! he commanded and they bowed down prostrate, then untuknyalah heaven. While I was told but I refused, so for me is hell ".

Another hadith on which the virtue of the implementation of prostration Recitations bersumberkan A'ishah, the Prophet SAW said:
ما من مسلم سحد لله تعالى سجدة إلا رفعه الله تعالى بها درجة او حط عنه بها خطيئةاو جمعها له كاتيهما
"It is not a Muslim prostrating to God, but God will raise in rank and remove faults or both".
Another virtue is the basis of recommendations for paragraph prostration Sajdah Recitations like god Almighty says:
أفمن هذا الحديث تعجبون. وتضحكون ولا تبكون. وانتم سامدون. فاسجدو لله واعبدوا
"So do you feel surprised to notice that? And you mempertawakan and not cry? You're melengahkannya then prostrated to Allah and worship Him ". (Surah al-Najm: 59-62)
فما لهم لا يؤمنون. وإذاقرئ عليهم القران لا يسجدون
"Why do they not want to believe and if the Koran are recited to them not prostrate". (Surah al-Insyiqaq: 20-21).
2. Prostration Law Recitations
Prostration Recitations including important issues. According to al-Nawawi, the scholars agreed to instruct Muslims to perform prostration Recitations, but however they disagree about is obligatory or sunnah. Some scholars argue that there is a law Recitations prostration is not compulsory, only the Sunnah. This opinion Umar ra, Ibn Abbas, 'Imran bin Husain. Malik al-Awza'I, al-Shafi'i, Ahmad, Ishaq, Abu Sur, Abu Dawud al-Zahiri and others. Meanwhile, other scholars such as Abu Hanifa argues that the law is obligatory prostration Recitations. This opinion is based on the word of Allah Qur'an Isnyiqaq :20-21 "Why do they not believe. And when the Qur'an is read to them did not prostrate? ".
Comments that do not require it based on the prostrate Recitations valid history of Umar bin Khattab ra:
عن عمر بن الخطاب رضى الله عنه أنه قرأ على المنبر يوم الجمعة القابلة أا حتى إاء السجدة قال يأيها الناس إنما يأمر بالسجود فمن سجد فقد أصاب ومن لم يسجد فلا إثم عليه ولم يسجد عمر. رواه البخارى
"From 'Umar said: He (Prophet Muhammad) had read the letter over the pulpit al_nahl on Friday, when it comes to in paragraph Sajdah he (Prophet Muhammad) prostrate and bow nor jama'ah. But the next Friday he reread the letter, and when it comes to Sajdah verse he says: O mankind, we passed Sajdah verse which commands to kneel so he is not guilty and Umar did not prostrate Khattabpun ". (Bukhari).
To respond to the opinions of Abu Hanifa berdalihkan Qur'an Insyiqaq, there is the suggestion that the reference is to criticize the unbelievers who will not prostrate, and deny the Word of God like a paragraph later, "even the unbelievers denied him" (Sura al - Insyiqaq: 22). A Hadith in sahihain, from Zaid ibn Thabit ra said that, "he read the Koran in front of the Prophet Muhammad wa al-Najm, but the Prophet did not bow."
According to the opinion of the writer, according to some accounts that have been often raised by various scholars, it is said that this prostration Recitations is sunnah basic law, this argument is based on some clerical opinion suggests that the Apostle benyak SAW does not always perform prostrations during read or heard the verse Sajdah .
3. Recitations for prostration Sajdah Verses
a. Performing Prostration that circumcised Recitations
Please note, that the bow is disunnahkan Recitations for the reading of the Koran, neither he nor sacred berwudlu Tayammum, or done in the prayer or not. Even for those who listen and pay attention to these readings also disunnahkan to bow Recitations but according to the Shafi'i who heard it did not need to bow Recitations because it is different from that listening attentively reading.
Imam al-Haramain said: "The only hearing need not kneel." But apparently according to al-Nawawi correct opinion is that the first opinion is, that reading the Qur'an in prayer or outside prayer, which heard while watching, or the just heard regardless Sajdah verses he read disunnahkan to bow, whether the reader of the Koran bow or not. This is the opinion among shohi and famous Shafi'i followers. This opinion is also held by Abu Hanifah.
According to some followers of Shafi'i listeners pay attention to what he was hearing was not voluntary prostrate when reading from the Koran readers who disbelieve, small children, the impurity (small) or a drunk. And meneurut Salaf group, listeners do not need to prostrate themselves when they hear the reading of the Koran from the air. Thus dihikayatkan by Ibn al-Munzir from Qatada, Malik and Isaac.
Pandapat above with several authors agreed that the recommendation was prostrate Recitations more emphasis placed on being read, while that which is heard not disunnatkan unless he heard and watched carefully and mendengarkannyapun people know that verse is the verse he had heard Sajdah, then And he disunnatkan to do prostrations Recitations. But it needs to emphasized here, prostrate Recitations sunatnya implementation only to those who sincerely and willingly do without the bow Recitations compulsion to do it.
b. Terms and Rukun Prostration Recitations
Jumhur fiqh scholars argue that the conditions necessary for the validity of prayer Itupun also required for the validity of such Recitations taharah prostration, facing the Qiblah and closed private parts.
According to al-Nawawi, unlawful conduct Recitations prostrate body of a person who is unclean, and clothes. Who have not done hadaspun Recitations prostrate except after bertayammum in place allowed for bertayammum. Someone also unlawful conduct does not fall down and facing the Qiblah Recitations except in the state was on its way. As narrated by Bayhaqi from Ibn 'Umar with a valid isnad alfath in the book, that he said: "No one shall fall down, but in a state of purity."
According to al-Syaukani in the hadiths that are related to prostrate Recitations haditspun no one who explained that it was obliged to do her ablutions. This opinion is strengthened by the verse he read the conditions at the time a friend Sajdah, when his companions with the Prophet SAW prostration Sajdah verses he read it all come prostrate and he did not order them to perform ablutions beforehand, but it is impossible that all present shared in a state of purity. Also sometimes prostrate musyrikpun people, whereas they are the ones who wudhunya invalid. This opinion was emphasized by Imam Bukhari who narrated from Ibn Umar, that he fell Recitations without purification ritual, as well as narrated by Ibn Abi 'Umar Ibn Abi Shaybah.
As for the pillars fall down and Recitations here needs to be affirmed, that the conduct was prostrate Recitations in one of two things. First, prayer was established, and second, not in a state shalat.jika not in a state of prayer he did prostrate Recitations, so he started with good intentions and do prostrations Recitations takbirat al-ihram, with his hands raised as high as his shoulders, as was done in prayer . Then again to prostrate bertakbir without raising his hands.
Like the bow in prayer according to some many scholars, prostrate tilawahpun need some manners and procedures, both in movement and in the dibacahkannya beads. The movements are performed according to the opinion of scholars implementation jumhur like bow in prayer.
So in general we can say that prostration Recitations ordinances that have been agreed by jumhur many scholars are:
1. Intention
2. Takbirat al-ihram
3. Prostration begins once the interpretation
This opinion is as presented in a history which means:
'Abdullah ibn Mas'ud said: "If Sajdah then recited the verse bertakbirlah and prostrate, and when you wake up the bertakbirlah".
4. Sitting after prostration with tuma'ninah, tanpamembaca tasyahhud. This opinion as expressed according to the Shafi'i and Hanbali scholars.
5. Regard
Jumhur scholars disagree whether the implementation of the necessary Recitations prostration of greeting or not. This is the argument that because the bow Recitations takbirat alihram begins with the implementation of prayer as the body.
Implementation of prostration Recitations noted above is the actual implementation of the bow as they do in the top position in prayer. The meaning according Hamka prostration prostration in the implementation of Recitations not only implemented only as prostration in prayer, because the true meaning of prostration is submission and obedience, and not just put her forehead on the ground but the sense of realization will humble ourselves before God Almighty. Therefore, the implementation of prostration that meant by Hamka agreed, then the terms and how the implementation of prostration as described above no longer apply. Al-Alusi in penafsirannyapun explained that the meaning of prostration recommendations in the verses of Sajdah was very broad. Further information will be discussed in the chapter of this research V1.
4. Benediction in prostration Recitations
Recitations prostration perfect execution is read prayers during the implementation of prostration in accordance with paragraph which read, this opinion is strengthened by al-Ghazali's book of etiquette in dikemukakannya Recitations of the Qur'an. In this case some scholars such as al-Ghazali and al-Alusi also a lot of quotes from previous scholars give examples of prayer-prayer read to bow Recitations.
At the time the verse recited Surah Sajda Sajda: 15, then the prayer is recited:
اللهم اجعلنى من الساجدين لوجهك المسبحين بحمدك وأعوذبك أن أكون من المتكبرين عن أمرك او على أولياءك
"O Allah, make me one of those people who bow to Thy Essence purify with praise thee for I am away from among those who are proud of your order or to thy lovers".
At the time read sura Maryam: 58, then the prayer is recited:
اللهم اجعلنى من عبادك المنعم عليهم المهتدين لك الباكين
"Oh Allah I am among the servants of Thy favor and guidance given to prostrate and cried when he read the verses you".
And if one reads Surah al-Isra ': 109, then the prayer is recited:
اللهم اجعلنى من الباكين إليك الخاشعين لك
"O Allah make me from among those who cry to Thee as khusu 'to You."
In general, prayer-usual prayers read in the implementation of prostration jumhur Recitations by scholars' are:
سبحانك ربى الأعلى
"Most of my holy God the Most High"
Benediction is read when implementing Recitations prostration done on implementa-tion of prayer, then read these beads three times as well as rosary recited in the implementation fardlu prostration in prayer.
The prayer comes from recognized Rasl SAW narrated from 'A'ishah is:
اللهم لك سجدت وبك امنت سجد وجهى للذى خلقه وصوره وشق سمعه وبصره بحوله وقوته تبارك الله أحسن الخالقين
"My God to Thee I bow to Thee, and I believe. My face prostrated Substances that create and shape it, and defended hearing and vision with the power and efforts of His Most Holy Lord God the best of creators ".
اللهم اكتب لى بها عندك أجرا واجعلها لى عندك دخرا وضع عنى بها وزرا واقبلها منى كما قبلها من عبادك داود صلى الله عليه وسلم
"O Allah ordain (write) a reward for me in the bow Recitations Thyself. Make her savings on your side, remove the burden from me for it and accept it from me as You receive it from thy servant David, as "
According to al-Nawawi special prayers for prostration Recitations and should be made to keep are:
سبوح قدوس رب العالمين رب الملائكة والروح
"Glory and Pure God is the creator, regulator and the Angel Gabriel".
Al-Alusi also noted that the common prayer read in prostration Recitations are:
اللهم لك سجدى سوادي وبك فؤادى اللهم ارزقنى علما ينفعنى وعملا يرفعنى
"My God to Thee only bow that I do this wholeheartedly, and only to Thee my heart believe. O Allah, grant me useful knowledge and the charities that raised derajatku biased ".

Research Accomplished
There are some experts who have written about the problems closely related to Sajdah verse in terms of interpretation, courtesy of reading until the legal review related in it. However many commentators treasure book, 'ulum al-Qur'an or fiqh, although the discussion seems Sajdah verses is not becomes a study of more comprehensive written. Therefore the study of literature as a study (studies) are still a lot of early research focused on the reference books that discuss prostration related Recitations adab al-Quran reading.
As explained earlier, that this study discusses the interpretation of Sajdah verses in the Qur'an's view of al-Alusi in the interpretation of Ruh al-Ma'ani. To illustrate the beginning, in interpreting the Qur'an al-raf, which is the order of 206 first paragraph in Mushaf Ottoman Sajda, al-Alusi provide an explanation of the recommendations do not fall down and forget Recitations with some opinions expressed earlier scholars as well as other related issues. In his interpretation of al-Alusi so coherently explain anything related to the verse of Sajdah, including the suggestion to make prostration Recitations at reading or mendenggar Sajdah verse.
The majority of books pertaining to issues Recitations prostration Sajdah verses are books that discuss manners or ethics of reading the Qur'an. Imam al-Nawawy who wrote the book Tibyan fi al-Adab al-Hamli Qur'an menghususkan fifth and sixth chapters of courtesy and honor guard read the Koran. In this book only emphasizes the implementation of prostration Recitations as discussed by the scholars' fiqh. Hujjatul Islam al-Ghazali who is the author of Ihya 'Ulum al-Din to discuss specifically adab al-Quran reading in sub bahasannya entitled Adab al-Quran Recitations. In this book al-Ghazali explains that doing prostration Sajdah verse Recitations for a courtesy lahiriyah in reading the Qur'an in order to maintain and watched the rights of the Qur'an. Another book at least gives an explanation of the clause relating to adab Sajdah read the Koran is the work and Faridl Miftah Syihabuddin. This book provides information taken from the book Fiqh al-Sunna and Tibyan, so there is the impression that this book is a summary of the book.
Apart from these books related to the courtesy of reading the Qur'an, Sayyid Sabiq in his Fiqh Sunnah has been discussed in detail the implementation of Recitations associated with prostration Sajdah verse. This course Pembahsan very thick with nuance fiqhnya. In providing an explanation of the primacy, legal and other problems. Sayyid Sabiq not forget to provide the basis derived from the hadiths of the Prophet Muhammad. In her view, contained Sajdah verse in the Qur'an 15 verses in total 14 different letters. But in this case, of course, he had no comment or interpretation of the verses of Sajdah it.
The interpretation of the book provides specific limitations are clearly mention the verses that referred to as the verse of which Sajdah is Ahkam al-Qur'an of Ibn Arabi. In interpreting the Qur'an al-raf: 206, al-Arabi in the text mentioning the verses of which are included in paragraph Sajdah by not forgetting to give some initial information-related issues in it, so walaupu al-Arabi did not discuss or interpret ayat-ayat sajdah secara sistematis.
Adapun kitab-kitab yang telah membahas langsung tentang kitab Ruh al-Ma'ani telah dilakukan al-Tantawi dalam kitabnya Manhaj al-Alusi fi Ruh al-Ma'ani fi Tafsir al-Qur'an al- 'Azim wa al-Sab'u al-Masani. Beliau mengatakan, sebelum memasuki penafsiranya al-Alusi menyertakan keterangan-keterangan tentang asbab al-nuzul untuk kemudian mengambil makna yang terkandung di dalamnya melalui pendekatan sintesis antara zahir dan batin ayat dengan mengikutsertakan riwayat-riwayat baik dari hadits atau dari pendekatan sahabat dan tabi'in. Maka tidak mengherankan jika al-Alusi sangat selektif dalam memasukkan kisah-kisah Israiliyyat yang dipandang akan menyesatkan dalam penafsirannya. Kitab Manhaj karya al-Tahtawi ini secara panjang lebar mengupas tentang kitab Ruh al-Ma'ni karya al-Alusi. Dari beberapa tulisan dan penelitian yang telah dilakukan, penulis belum menemukan adanya penelitian yang secara khusus membahas tentang penafsiran ayat sajdah secara sistematis khususnya menurut penafsiran al-Alusi. Untuk mendapatkan pemahaman yang utuh dalam penafsiran ayat sajdah tentu tidak hanya diperoleh dari kitab Ruh al-Ma'ani yang menjadi data primer dalam penelitian ini, namun tentu saja masih banyak diperlukan literatur lain yang dapat membantu pengkajian seperti kitab tafsir dan buku terikat lainnya.

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