The verse of the Qur’an 17:107 says خَرُّوا سُجَّدًا, and never خَرُّوا فِي سُجُودٍ. There are already particles in the Arabic language to express “ending up in” a posture. The absence of a particle for such an expression means that the expression is just an assumption and not written in the text. The word يَخِرُّونَ already completely expresses physical falling, the verse would repeat the same physical act twice if سُجَّدًا also meant a physical posture — which violates Qur’anic precision as per verse 2:2. سُجَّدًا is a حال (state), grammatically سُجَّدًا describes the condition (حال) whilst falling, condition which is subjection/humility and not a posture.
The word سُجَّدًا is a verbal حال (condition) and not exclusively a الحركة البدنية (physical movement) or الوضع البدني (physical position), but just expressed physically when possible, if a person is paralysed, does that mean they can’t do Sajdah do due to paralysis? The truth is they can, because Sajdah is just the condition, they aren’t obliged to physically express it, in fact no one is anywhere in the Qur’an. The proof for this is that Sujūd is attributed to non-anthropomorphic entities where bodily prostration would be impossible as per the following verse:
وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ
“The star and the tree perform sujūd.” (Qur’an 55:6)
Stars don’t have foreheads and limbs capable of prostration. Therefore sujūd cannot exclusively be a physical position — it is subjection / compliance.
وَلِلَّـهِ يَسْجُدُ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَـٰلُهُم بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ
And to Allah yasjudu whoever is within the heavens and the earth, willingly or by compulsion, and their shadows [as well] in the mornings and the afternoons. (Qur’an 13:15)
Shadows can’t move by intention or bend their “heads”, their sujūd is subjection, proving the term is a حال, not exclusively physical.
Sujūd (subjection) is the opposite of Nufūr (aversion).
وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَـٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَـٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا
And when it is said to them, “Subject to the Most Merciful,” they say, “And what is the Most Merciful? Should we subject to that which you order us?” And it increases them in aversion. (Qur’an 25:60)
The refusal is not anatomical but intellectual and volitional. Aversion is a mental act, so sujūd (subjection) must be its opposite.
Sujūd (subjection) occurs by increase of humility, not by mere biomechanics.
قُلْ ءَامِنُوا۟ بِهِۦٓ أَوْ لَا تُؤْمِنُوٓا۟ إِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مِن قَبْلِهِۦٓ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَـٰنَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا
Say, “Believe in it or do not believe. Indeed, those who were given knowledge before it – when it is recited to them, they fall (yakhirrūna) down for the adhqaan sujjadan (subjecting), And they say, “Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled.” And they fall (yakhirrūna) down for the adhqaan weeping, and it increases them in humility. (Qur’an 17:107-109)
Humility is not increased by body mechanics, but internally, by subjection. Weeping is correlated with sujjadan (subjecting). This confirms sujūd operates in the inner domain.
Flat earth closed cosmology and the real meaning of Sajdah both prove that the earth isn’t a ball surrounded by void space-vacuum and that Sajdah doesn’t mean physical prostration but mental state (حال) when applied to humans and physics states when applied to the sun and moon. Since the Qur’an relates the swimming of the sun and moon in orbits (using the word falak) with Sajdah, stating that they do Sajdah (that being their حال, their state of being subjected to the earth and laws of physics such as magnetism and buoyancy).
حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا قُلْنَا يَـٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا
Until, when he reached the departure place (Maghrib) of the sun, he found it departing (taghrubu), in a spring of dark mud, and he found near it a people. Allah said, “O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness.” (Qur’an 18:86)
Taghrubu doesn’t mean to set, it means to depart/withdraw from one viewing region to another view region. Withdrawing from line of sight, people perceive the sun to be moving below the horizon, and use their perception as proof to say the earth is curved, however, concave footage of the earth proves it can’t be physically convexed shaped like a ball, however a flat shape can be convexed and concave visually using a camera with a fish eye lens, while the actual surface is flat. Also, the sun gets smaller and then disappears due to distance and the thickness of the atmosphere, before it seemingly “sets”.
There’s no such thing as Salat Al Maghrib. Bizarre how Salat Al Maghrib is considered a time of day, but that’s not what the morphology of the word Maghrib itself insists. Maghrib is a place, it’s not a verb or time of day. The northern side of Africa is called Maghrib. The morphology of the word Maghrib has the meem fatha prefix (مَ) which indicates a place that possesses that trait of gharib, not a verb, time or adjective, it follows the same morphological rule as Masjid which is indicative of a place of sajdah. What’s crazy is how Maghrib is treated as a present tense verb in most English translations of the Qur’an, especially in verse 18:86, where it is translated as “setting”, which is clearly a verb, “place of departure” would make more sense, and since it’s in reference to the sun, it would be at the horizon or coastline on the west, where you would see the sun leaving from line of sight. Salat Al Maghrib would actually mean Salah at the Place of Departure, however, according to the Qur’an, Salah is not at Maghrib (West), Salah is at Al Wusta (The Center), as in Ummatul-Wasata (The Central Community) at the central axis.
Same root as غُرْبَة (ghurbah/ghurbat), which means absence/being elsewhere, in relation to money, it means the absence or lack of money, the absence of money to fulfill all necessities and duties, meaning poverty, someone that is in financial poverty is financially غريب (gharīb), due to the absence of financial stability (money), it does not mean that money has “fallen”, “sunk” or “descended”.
وَٱلشَّمْسُ تَجْرِى لِمُسْتَقَرٍّۢ لَّهَا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ
And the sun runs on its fixed course for an appointed-time. That is the Decree of The Mighty, The Knower. (Qur’an 36:38)
The sun doesn’t have a fall but a fixed [orbital] course. تَجْرِى means flowing or running continuously, مُسْتَقَرّ means determined boundary/limit and not a “set point” for “resting”, there is absolutely nothing about the sun stopping, falling, descending or going beneath anything.
وَٱلشَّمْسِ وَضُحَىٰهَا وَٱلْقَمَرِ إِذَا تَلَىٰهَا
And the sun and its brightness. And the moon when it follows it. (Qur’an 91:1-2)
The sun and the moon move in paired oscillation. The moon follows the sun, vice versa, which indicates a circular coordinated motion, never in opposite vertical paths, a yin-yang alternation over the earth but not descending/sinking beneath it.
The Qur’an never says that the sun “falls”, “sinks” or goes beneath the earth, it never uses the words سقط (falls) and هوى (sinks) for the sun, and never says شمس تحت الأرض i.e. “sun goes beneath the earth”, the Qur’an uses the words يجري (flows), يسبح (swims) and says that it is فِى فَلَكٍ (within a circuit) as stated in the following verse.
وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّ فِى فَلَكٍ يَسْبَحُونَ
And it is He who created the night and the day and the sun and the moon; all in an orbit (falak) are swimming. (Qur’an 21:33)
This verse describes continuous circular motion, no mention of descent, dropping, setting, disappearance, or impacting anything. يَسْبَحُونَ means swimming or oscillating and never falling/descending.
Falak and Fulk share the same root and semantic field. Fulk means boat. However, the globe earth theorists claim that boats also “set” below the horizon, they say that the hull of the ship disappears first as it goes further away towards the horizon visually getting smaller and smaller, because the earth is curved and so the hull is on the other side of the curve, but the hull actually disappears because of the thickness of the atmosphere and the limitations of the human vision, and you can disprove their claim, since you can use a Nikon p900 camera and zoom into a ship in the sea with the camera, of a ship that you can’t see the hull of with your eyes as it’s too far, because cameras are more powerful at capturing objects that reflect light, look further than our own eyes and light doesn’t bend it radiates, this is proof that there is no curve, even from that distance. And on days when the atmosphere is clear, you can see the other city across the sea from a far distance, with a camera, which implies the earth isn’t curved, it’s not a false “mirage”, actually, according to the Qur’an, the mi’raj is a real vision, at the horizon, the reality of seeing the Sidra tree. The following verse refers to The Boat (Al-Fulk) that sails (tajri) in the sea (Al-Baḥr).
إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّـهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَـَٔايَـٰتٍ لِّقَوْمٍ يَعْقِلُونَ
Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the boat which sails in the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every moving creature, and directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason. (Qur’an 2:164)
Sailing boats don’t move vertically, they don’t fly up or dive down, they circulate over a surface. They move around and not dive through a sphere. Therefore, in regards to Qur’an 21:33, Surface-based circulation language is used, not volumetric orbital mechanics.
Surface motion is confirmed by the verb يسبحون (swimming), swimming is not free-falling/diving, it happens within a medium, boats “swim” on water, the cosmic entities are described with the same verb in Qur’an 21:33. This unifies the sun, the moon and the boat under a one motion model.
The Qur’an uses the word falak, which means orbit, basically swimming in circular motion, i.e. to go around something and not over it, relating to tawwaf meaning circumnavigation. Circumnavigation is dependent on a physical center (axis), which must be visible/detectable, a sphere doesn’t have a specific one, as it’s believed to have two polar axises, only a disk has a true central axis, both the words Falak and Tawwaf align with rotation, encirclement (circumambulation/circumnavigation), and axis-centered motion in relation to the axis mundi. Whereby the Sun and the Moon orbit around the axis mundi and the pole star (Polaris) above the Earth.
Falak is never described as a three-dimensional action (vertical+horizontal+diagonal), the Qur’an never describes the earth itself as a sphere/globe/ball, nor does it describe a volume of empty vacuum in the sky, nor a gravitation orbit of the sun and the moon, only a 2-dimensional circular orbit (fala) like the boat and fishes, swimming (yasbaḥūn) on a track/circuit (falak).
If falak was referring to a heliocentric or space-vacuum orbiting, then the moon and the sun would require different spatial reference frames, yet they are explicitly unified in the Qur’an 21:33, they share the same falak (circular path), one falak, system and surface logic, their sajdah is the “swimming” (yasbaḥūn) they are subjected to on the falak above the earth, linguistically tied to Al-Fulk (The Boat), which circles around a flat surface, not over a sphere, as water always flattens on any object, the Qur’an uses ocean navigation language using a model of planar, axial, regulated motion, this Qur’anic imagery cannot support a globe and space-vacuum model, and concludes that Sajdah cannot be a physical prostration since it is used for the sun and the moon, in relation to cosmological motion.
In regards to 68:42-43, Yud’awna is not spatial, it’s verbal. And Saaq doesn’t mean shin. The participle إِلَى is not limited to a spatial approach, since the Qur’an says إِلَى اللَّهِ الْمَصِيرُ , and Allah isn’t spatially contained, so يُدعَوْنَ إِلَى is likely spiritual, not exclusively spatial and temporal, the full phrase itself with ٱلسُّجُود would mean calling to the حال of The Subjection – of the Nafs.
وَسَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ إِلَىٰٓ عَذَابٍۢ قَرِيبٍۢ
We will lead them gradually toward a punishment that is near (Qur’an 6:44)
The words إِلَىٰٓ عَذَابٍۢ قَرِيبٍۢ are not exclusively physically directional, but primarily spiritual, since in this sense that قَرِيبٍۢ is both temporally and spatially spiritual when used in relation to The Hour (The Clock) and عَذَابٍۢ in other verses, while the core semantic field of nearness is the same in both the temporal and spatial sense, meaning that the punishment is metaphysically nearing. That is the primary sense of the phrase.
The other sense is that it is also physically spatial, In the sense that time, it’s a result of the motion of physical spatial objects, the hour getting nearer, the hour is the clock, and the clock is the sky, time is measured using the sky and other spatial objects that are affected by the sky such as clocks, with the movement of the celestial objects and the phases of day and night, those are spatial but create a temporal affect with their motion, the physical world was created first without time, then time was created after, when the heavens and the earth were put into motion, sun and moon in orbital motion (falak), creating time.
However, when it comes to Sajdah, it’s spiritual and emotionally (e-motion-ally) expressed physically in the physical spatial dimension (kneeling, prostrating, or in terms of the sun and moon, as yasbaḥūn and falak meaning orbital circular motion).