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Huu Door
Prostrations
Two Kinds - Inner & Outer
Prostrations
Two Kinds - Inner & Outer
14 Sajedahs - with Commentary and History from Tafseer.
Sajadahs
By order in Qur’an,
not by historical order of historical revelation to Rasoolallaah (sal).
As-salaam 'alaykum:
My Shaykh has said that we need to know the inner aspects of the Sunnah. To this end I
have attempted to make easy access to the written verses. Where possible, I have added
references that were transmitted to me that apply to the inner comprehension of
Tawheed. In the external world there were objects that were worshipped as gods. This
polytheism is easy to see. The inner forms of polytheism (shirk) are more difficult, and
that is the true form of the Tariqat Path. As we get refined knowledge of these things
inside of our self (nafs), we can understand the various sources of "shirk".
As my Shaykh has said so many times: "Allahu maqsudi, wa ridauhu matlubi." We need the
intention (maqsud), or goal of knowing God Almighty's Power, and that is studied
(matlub) by perceiving what makes God still, or peacefully happy (ridauhu) with us. As
we understand the various spiritual problems (shirk), then we forsake relying on those
false forces, or inner gods.
It is of interest that most of the Sajedah points are Meccan. In the history (sirat) of
Rasoolallaah (sal), as the different negative things came, so did the Revelations come to
establish Tawheed, or belief in the One God. So too the inner "maqsud" comes in
progressive steps, as we discover and hopefully fix the difficulties we encounter in our
inner life.
Of note is the fact that I am not indicating that any physical action should or should not
be performed in the study of these points. I myself perform Salaat & Dhikr Awrad, and
have performed Hajj & Umrah. I am not suggesting that the legal aspects should not be
performed. I am only saying that Tawheed is not limited to only legal actions alone.
Every believer, Muslim or otherwise, should strive to understand what makes God
pleased with him. To any level you think that this is good, that is what you should explore.
As you get further and further, you will find it is easy to perform the legal duties, and far
more difficult to be honest to the reasons why you are performing such actions.
In the sirat ar-Rasoolallaah (sal) it is a common theme that people were in hypocrisy with
their actions. As the Deen was being established as a legal system, there was a certain
amount of pressure on people to perform in an external way. Many people reacted to this
by merely going through the motions of belief. In one sense they did believe, but in
another very important sense, they were not believing at all. It is this "double minded
spirit" that is not justice ('adl). My Shaykh said that for many people, it would be better
for them to skip legal actions, because it puffs them up with "ego" of being free from any
further action of conscience during off periods. He said that God does not sleep or tire
(ayat al-qursi) and it is not pleasing to Him that we substitute short periods of prayer with
long periods of spiritual heedlessness. There is an outer and inner meaning to this, and
the inner struggle is not for the "faint of heart", as the establishing of internal submission
is most important in following the Sunnat.
Hadith: "Rasoolallaah said (sal): Your deeds (amal) are reckoned by your intention
(niyyat). The person who performed migration for a wife will get that reward (alone).
Where the person who performed migration for the pleasure of his LORD, he will get
that reward (jaz'allah)."
Sources:
Maududdi Tafseer:
Towards Understanding the Qur'an;
Tafheem al-Quran;
Sayyid Abul A'alaa Maududi;
The Islamic Foundation
Leicester; UK;
2004
The Holy Qur'an;
Muhammad Yuseph Ali;
Ahmadiyyah Anjuman Isha'at Islam;
Columbus;
OH;
1998
The Glorious Qur'an
Marmaduke Pickthall;
World Arab League;
Mecca Mukarramah;
by London; UK;
1998
Islamicity.com/Quransearch/ Top Next
By order in Qur’an,
not by historical order of historical revelation to Rasoolallaah (sal).
- 7-206 – Surat al-Anfaal – War Booty (nafal – extra benefit)
- 13-15 – Surat al Ra’d - Thunder & Lightning
- 16-50 – Surat an-Nahal - Bee
- 17-109 – Surat al-Isra’ – Sojourn (go and return)(night)
- 19-58 – Surat Maryam – Family of Imran
- 22-18 – Surat al-Hajj - Pilgrimage
- 25-60 – Surat al-Furqaan – Proof (in heart)
- 27-26 – Surat an-Naml - Ant
- 32-15 – Surat as-Sajdah – Prostration/Submission
- 38-24 – Surat Saad – by the letter Saad’s mystical meanings
- 41-39 – Surat Fussilat – Fully Explained Revelations
- 53-62 – Surat al-Najm - Star
- 84-21 – Surat al-Buruuj - Constellations
- 96-19 – Surat al-‘Alaq - Clinging Clot
- 22-78 - Surat al-Hajj (15) – Pilgrimage of Firadaus (from fard or rad’u - Hanafi)
As-salaam 'alaykum:
My Shaykh has said that we need to know the inner aspects of the Sunnah. To this end I
have attempted to make easy access to the written verses. Where possible, I have added
references that were transmitted to me that apply to the inner comprehension of
Tawheed. In the external world there were objects that were worshipped as gods. This
polytheism is easy to see. The inner forms of polytheism (shirk) are more difficult, and
that is the true form of the Tariqat Path. As we get refined knowledge of these things
inside of our self (nafs), we can understand the various sources of "shirk".
As my Shaykh has said so many times: "Allahu maqsudi, wa ridauhu matlubi." We need the
intention (maqsud), or goal of knowing God Almighty's Power, and that is studied
(matlub) by perceiving what makes God still, or peacefully happy (ridauhu) with us. As
we understand the various spiritual problems (shirk), then we forsake relying on those
false forces, or inner gods.
It is of interest that most of the Sajedah points are Meccan. In the history (sirat) of
Rasoolallaah (sal), as the different negative things came, so did the Revelations come to
establish Tawheed, or belief in the One God. So too the inner "maqsud" comes in
progressive steps, as we discover and hopefully fix the difficulties we encounter in our
inner life.
Of note is the fact that I am not indicating that any physical action should or should not
be performed in the study of these points. I myself perform Salaat & Dhikr Awrad, and
have performed Hajj & Umrah. I am not suggesting that the legal aspects should not be
performed. I am only saying that Tawheed is not limited to only legal actions alone.
Every believer, Muslim or otherwise, should strive to understand what makes God
pleased with him. To any level you think that this is good, that is what you should explore.
As you get further and further, you will find it is easy to perform the legal duties, and far
more difficult to be honest to the reasons why you are performing such actions.
In the sirat ar-Rasoolallaah (sal) it is a common theme that people were in hypocrisy with
their actions. As the Deen was being established as a legal system, there was a certain
amount of pressure on people to perform in an external way. Many people reacted to this
by merely going through the motions of belief. In one sense they did believe, but in
another very important sense, they were not believing at all. It is this "double minded
spirit" that is not justice ('adl). My Shaykh said that for many people, it would be better
for them to skip legal actions, because it puffs them up with "ego" of being free from any
further action of conscience during off periods. He said that God does not sleep or tire
(ayat al-qursi) and it is not pleasing to Him that we substitute short periods of prayer with
long periods of spiritual heedlessness. There is an outer and inner meaning to this, and
the inner struggle is not for the "faint of heart", as the establishing of internal submission
is most important in following the Sunnat.
Hadith: "Rasoolallaah said (sal): Your deeds (amal) are reckoned by your intention
(niyyat). The person who performed migration for a wife will get that reward (alone).
Where the person who performed migration for the pleasure of his LORD, he will get
that reward (jaz'allah)."
Sources:
Maududdi Tafseer:
Towards Understanding the Qur'an;
Tafheem al-Quran;
Sayyid Abul A'alaa Maududi;
The Islamic Foundation
Leicester; UK;
2004
The Holy Qur'an;
Muhammad Yuseph Ali;
Ahmadiyyah Anjuman Isha'at Islam;
Columbus;
OH;
1998
The Glorious Qur'an
Marmaduke Pickthall;
World Arab League;
Mecca Mukarramah;
by London; UK;
1998
Islamicity.com/Quransearch/ Top Next
Hudoor Home
How Did the Prophets Prostrate themselves ?
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