Surah Al-A’raf Ayat 206 in Arabic Text
Here you can read various translations of verse 206
Indeed, those who are near your Lord are not prevented by arrogance from His worship, and they exalt Him, and to Him they prostrate.
Those who are near to thy Lord, disdain not to do Him worship: They celebrate His praises, and prostrate before Him.
[The angels] who are near to Your Lord, never turn away from His service out of arrogance; they rather glorify Him and prostrate themselves before Him.
Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him.
Lo! those who are with thy Lord are not too proud to do Him service, but they praise Him and prostrate before Him.
Surely the ones who are in the Providence of your Lord do not wax too proud to (do) Him worship, and they extol Him, and to Him they prostrate themselves (A prostration is to be performed after this verse)
[even] those who live in the presence of your Lord are not too proud to worship Him: they glorify Him and bow down before Him.
Quran 7 Verse 206 Explanation
For those looking for commentary to help with the understanding of Surah Al-A’raf ayat 206, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(7:206) [The angels] who are near to Your Lord, never turn away from His service out of arrogance; they rather glorify Him and prostrate themselves before Him.
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.
The tafsir of Surah Al-A’raf verse 206 by Ibn Kathir is unavailable here.
Please refer to Surah A’raf ayat 205 which provides the complete commentary from verse 205 through 206.
Quick navigation links