Whether the Sign of Prostration in the Face of Believers is Real? the Qur’an’s Victory Verses and Its Biblical Reference
Authors: Shofaussamawati Shofaussamawati , Haqqi Muhammad Nashrul 
Published: July 2023

<p><span lang="EN-US">This article attempts to understand the meaning of the sign of prostration in </span><span>surah</span><span lang="EN-US"> 48.29. What is the exact meaning of <em>athar al-sujūd</em> sign of prostration? The Intertextuality approach is used in this paper. The phrase <em>athar al-sujūd</em> mentioned only once in the Qur'an. Ibn Man</span><span lang="EN-US">ẓ</span><span lang="EN-US">ūr (d. 1311) says that the word <em>athar</em> means the traces of a thing al-A</span><span lang="EN-US">ṣ</span><span lang="EN-US">fahānī (d. 1109) adds that the word ignifies an effect which is represented by an existence, whether abstract or material. Often, the word is oriented to the past. The word also means the influence or honour of the human soul and morality in which it is abstract. The word <em>athar</em> refers to something material, especially concerning the story of Moses. The story of the people in Moses' time in </span><span>surah</span><span lang="EN-US"> 40.21 illustrates that they have powers (<em>ashadda minhum quwwa</em>) and traces on earth (<em>ātharan fī al-ar</em></span><em><span lang="EN-US">ḍ</span></em><span lang="EN-US">). In </span><span>surah</span><span lang="EN-US"> 18.64, the word <em>athar</em> refers to the trail of Moses’ journey with a young man (<em>āthārihimā qa</em></span><em><span lang="EN-US">ṣ</span><span lang="EN-US">a</span><span lang="EN-US">ṣ</span><span lang="EN-US">a</span></em><span lang="EN-US">) while looking for a place where two seas meet (<em>majma’ al-ba</em></span><em><span lang="EN-US">ḥ</span><span lang="EN-US">rayn</span></em><span lang="EN-US">). The Muslim Scholar interprets the phrase sign of prostration in verse in an abstract context. Muqātil b. Sulaymān interprets it as a good guide and path (<em>al-hudā wa al-simt al-</em></span><em><span lang="EN-US">ḥ</span><span lang="EN-US">asan</span></em><span lang="EN-US">). It is similar to al-Thabarī and Ibn Kathīr, who interpret it as devoutness (<em>khushū'</em>). Al-Qāsimī has two interpretations: First, that is a good path or devoutness, as the early commentators say. Second, the traces of the soil (<em>tharā al-ar</em></span><em><span lang="EN-US">ḍ</span></em><span lang="EN-US">) on the face. The Qur'an chooses the word <em>sujūd</em> to represent devoutness and modesty in worship.</span></p><p> </p><p><span lang="EN-US">Artikel ini mencoba mencoba memaknai tanda sujud pada </span><span>surat</span><span lang="EN-US"> 48.29. Apa arti sebenarnya dari tanda sujud <em>athar al-sujūd</em>? Pendekatan Intertekstualitas digunakan dalam makalah ini. Ungkapan <em>athar al-sujūd</em> hanya disebutkan satu kali dalam Al-Qur'an. Ibnu Man</span><span lang="EN-US">ẓ</span><span lang="EN-US">ū</span><span lang="EN-US">r (w. 1311) mengatakan bahwa kata athar berarti jejak-jejak sesuatu, al-A</span><span lang="EN-US">ṣ</span><span lang="EN-US">fah</span><span lang="EN-US">ā</span><span lang="EN-US">n</span><span lang="EN-US">ī</span><span lang="EN-US"> (w. 1109) menambahkan bahwa kata tersebut menyulut suatu akibat yang diwakili oleh suatu wujud baik abstrak maupun material. Sering kali, kata itu berorientasi ke masa lalu. Kata itu juga berarti pengaruh atau kehormatan jiwa manusia dan moralitas yang di dalamnya bersifat abstrak. Kata athar mengacu pada sesuatu yang bersifat material, khususnya yang berkaitan dengan kisah Musa. Kisah umat pada zaman Musa dalam </span><span>surat</span><span lang="EN-US"> 40.21 menggambarkan bahwa mereka memiliki kekuatan (<em>ashadda minhum quwwa</em>) dan jejak di bumi (<em>ātharan fī al-ar</em></span><em><span lang="EN-US">ḍ</span></em><span lang="EN-US">). Dalam </span><span>surat</span><span lang="EN-US"> 18.64, kata athar mengacu pada jejak perjalanan Musa dengan seorang pemuda (</span><em><span lang="EN-US">ā</span><span lang="EN-US">th</span><span lang="EN-US">ā</span><span lang="EN-US">rihim</span><span lang="EN-US">ā</span><span lang="EN-US"> qa</span><span lang="EN-US">ṣ</span><span lang="EN-US">a</span><span lang="EN-US">ṣ</span><span lang="EN-US">a</span></em><span lang="EN-US">) saat mencari tempat bertemunya dua lautan (<em>majma' al-ba</em></span><em><span lang="EN-US">ḥ</span><span lang="EN-US">rayn</span></em><span lang="EN-US">). Ulama Muslim menafsirkan frase yang menandakan sujud dalam ayat tersebut dalam konteks abstrak. Muqatil b. Sulaymān mengartikannya sebagai petunjuk dan jalan yang baik (<em>al-hudā wa al-simt al-</em></span><em><span lang="EN-US">ḥ</span><span lang="EN-US">asan</span></em><span lang="EN-US">). Hal ini senada dengan al-Thabar</span><span lang="EN-US">ī</span><span lang="EN-US"> dan Ibn Kath</span><span lang="EN-US">ī</span><span lang="EN-US">r yang mengartikannya sebagai ketakwaan (<em>khushū'</em>). Al-Qāsimī memiliki dua tafsir: Pertama, itu adalah jalan yang baik atau kesalehan seperti yang dikatakan para mufassir awal. Kedua, bekas tanah (<em>tharā al-ar</em></span><em><span lang="EN-US">ḍ</span></em><span lang="EN-US">) di wajah. kata suj</span><span lang="EN-US">ū</span><span lang="EN-US">d dipilih oleh Al-Qur'an untuk mewakili kesalehan dan kesopanan dalam beribadah.</span></p>