Bismillāh.
وَلِلَّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا
To Allah prostrates whoever there is in the heavens and the earth, willingly or unwillingly…
Sūrat al-Ra‘ad, No. 13, Āyat 15
To appreciate this verse, it is helpful to first clarify some of the terms used in it. The word sujūd is normally translated as ‘prostration’. In its most literal sense it refers to the physical act of falling to the ground and placing one’s face or forehead on the earth. This is the most humble position a believer assumes in prayer. In a narration from the Noble Messenger of Allah sallallāhu ‘alayhi wa ālihi, he says “the closest a servant comes to God is while he is prostrating” (al-Muttaqī al-Hindī, Kanz al-‘Ummāl, hadīth no. 18935). The verse also contrasts two states: taw‘ and karh. Taw‘ refers to doing something willingly, with readiness and acceptance. Its opposite is karh, which means to do something with difficulty, reluctance, or against one’s inclination.
At first glance, this verse may appear to be poetic language describing the universe metaphorically bowing before God. Without a deeper intellectual understanding of reality, one may easily disregard such words and deem it impossible for the heavens and earth to prostrate. After all, the heavens and earth do not have a body that can fall in prostration. They do not have a will of their own. However, Qur’anic language often operates on a deeper level. Rather than being merely symbolic, the Qur’an frequently uses words that describe physical actions or material items, in order to point toward profound metaphysical realities. Other examples include the idea of all things performing tasbīh (glorification) or existing in a state of qunūt (devout obedience), as well as the mention of objects such as the ‘arsh (throne) and the kursī (chair).
In this case, the physical act of sujūd is used to illustrate humility, submission, and the exalted rank of the one before whom sujūd occurs. When the Qur’an states that everything in the heavens and the earth prostrates before God, it is pointing toward a deeper truth: in their very existence, all beings are dependent upon a higher reality. Every created thing exists only through God’s will. In this sense, their entire being is a form of submission. From this perspective, the universe itself can be seen as being in a state of sujūd.
But why then does the verse say that this sujūd is willing or unwilling? If all beings in their existence are completely dependent upon God and subject to His will, how can there be any sense of unwillingness? The answer lies in the distinction between ontological or existential submission on the one hand, and the experience of creatures that possess their own inclinations on the other hand. At the level of existence itself, every being is fully submissive to God’s will. Nothing can escape Allah’s command; there is no possibility of resistance.
However, creatures such as human beings possess desires, preferences, and inclinations. At times, what God decrees in this world may be contrary to those inclinations. A person naturally dislikes illness, weakness, aging, or death. When such realities occur, they are of course according to Allah’s will. Nonetheless, they can be seen as happening unwillingly, not because creatures are able to resist it, but because their nature does not desire it.
Such deeper understandings highlight the remarkable depth contained within the Noble Qur’an. What initially appears to be a simple description can be understood to actually contain a profound explanation on the reality of existence. Scholars of the Islamic intellectual tradition, such as ‘Allāmah Tabātabāʾī (may Allah raise his station), have drawn out these deeper meanings from the Noble Qur’an. Their reflections demonstrate that the Qur’an is not merely a text of devotional language, but also one that invites us towards contemplation about reality itself.
We pray to Allah that we are able to ponder upon the Qur’an and understand it. We ask Allah by the sake of His noble messenger Muhammad, and his pure progeny, to make us from His obedient servants who benefit from the Qur’an to live a life of purity and piety.
Sources: ‘Allāmah Muhammad Husayn Tabātabā’ī, Tafsīr al-Mīzān.