PERMISSIBILITY OF KNEELING DOWN IN ISLAM

Introduction
This modest work is in response to public demands coupled with pressure from
colleagues and the fans of Sunatun Nabiyyi, a Friday weekly programme on the Radio
Kwara, Ilorin which was aired from 8the September to 1st October, 2015 and repeated
from 7th to 28th October, 2016 on the subject matter, Kneeling Down. The need to put
ink on paper on the topic is stressed by the spread of fascinating arguments for and
against the practice of the common traditions among many Muslims in Nigeria.
The practice of kneeling down has become an interesting subject of debate
among Muslims in Nigeria today. The fundamentalists believe and insist that kneeling
down for any person is prohibited because it amounts to Shirk, idolatrous act. They
condemned those Muslims who kneel down for any human beings, their status
notwithstanding, as well as the persons for whom others kneel down. This does not go
well with the vast majority of Muslims, Al-Jamhur, the orthodox group who do not see
anything wrong in it or offensive to Islamic teachings.
The controversy gains ground as the version of the puritans spread across the
North and South as well as East and West of the country. What an issue of this kind
calls for is to return to Qur'an and Sunnah to determine which of the two views is right
and proper. This will be in conformity with Qur'an 4:59:
Oh you who believe, obey Allah and obey
the Messenger and those of you who are in
authority. And if you differ in anything
amongst yourself, refer it to Allah and His
Messenger if you believe in Allah and in the
Last Day. That is better and more suitable
for final determination.







1


In his farewell Address, the Prophet, blessings and peace of Allah be on him,
said:
I left for you what you will never
go astray as long as you keep to
it. It is the Book of Allah...1

( ...



))(

Similarly but slightly different, Muhammad Rida in his book Muhammad

Rasulillahi quoted the same part of the Farewell Address thus:
As for me, I have delivered the ...
message and left for you, what as
long as you hold firmly to it, you will
never go astray. It is a clear message.
That is the Book of Allah and the way
of life of His Prophet.2 :

( ...



))(

The Arabic words which convey the meaning of kneeling down, the focus of our
discussion, are which respectively mean crouching or
kneeling down, bowing or bending down.3 The word Baraka conveys the same
meaning. In the view of the fundamentalists, it is Haram, forbidden. It is a sort of
Shirk, associating a being with Allah. They argue further that any Muslim who accepts
to be respected so is equally committing Shirk.

1
Shaykh Muhammad Al-Khadariy, Nurul Yakin Fii Sirat Sayyidil Mursalin, Darul Fikr, Lebanon, Page 208
2
Muhammad Rida, Muhammad Rasulillahi, Darul Kutb Al-'Ilmiyyah, Bayrut Lebanon, Page 348
3
))( ( Dictionary Al-Mu'ujam Al-Kafiy English
Arabic, Page 308
2
 The vehement objection of the fundamentalists to kneeling down is that almost
all parts of the body Muslims use to prostrate for Allah, as part of worship, are used
when a person kneels down for a fellow being. The only part left out is the forehead.
That is to say kneeling down to greet involves six out of seven parts of the body meant
for worship of Allah. They resorted to Qur'an 72:18 to strengthen their arguments and
bases for their stand.
The verse reads:


For the purpose of our English-speaking fellow Muslims, there is need to take a
glance at the variant interpretations of some of many scholars who rendered the text
according to their understanding of the verse.
(a) And the places of worship (Masajid) are only for Allah, so pray not unto anyone
along with Allah.4
(b) And all places of worship (Masajid) belong to Allah; so call not on anyone beside
Allah.5
(c) And (know) that all worship (Masajid) is due to God (alone); hence, do not
involve anyone.6
(d) And the Masajid are for Allah, so involve not anyone along with Allah.7
(e) And the places of worship are for God (alone), so involve not any one along with
God.8
Yusuf Ali's commentary on the verse goes thus:
This is a Meccan Sura, and Masjid must be understood, not in
the later technical sense of a Mosque, but in the root
meaning of any place, or occasion of worship or humble
prostration in the service of God or any limbs or faculties or
accessories used in such worship, e.g. hands and feet, lips and

4
Muhammad Mamaduke Pickthall, The Glorious Qur'an, Juzh Tabarak wa'l Amma, The Translation of the Meaning in
English, Page 19
5
Hazrat Mirza Tahir Ahmad, The Holy Qur'an with English Translation and Commentary, Islam International Publication
Limited, United Kingdom, Page 2700
6
Muhammad Asad, The Message of the Qur'an, Translated and Explained, Darul Andalus, Gibraltar, Page 901
7
Shaykh Safiur-Rahman Al-Mubarakpuri, Tafsir Ibn Kathir (Abridged), Darus Salam, Jeddah, Volume x, Page 208
8
Abdullahi Yusuf Ali, The Holy Qur'an, Text Translation and Commentary, The Murray Printing Company, Cambridge,
Massachusetts for Hafnah Publishing company, New York, USA, 1946, Volume II, Page 1628
3
 voice, understanding or organization. A number of meanings
therefore follow: (1) No place of worship whatever should be
used for the worship of any other but the true God. The Ka'ba
was then full of idols, but the idols and their votaries were
usurpers. (2) Worship should not be mixed up with vain
objects, but should be reserved for the sincere service of God.
(3) All our gifts are for God's service, which includes the
service of His creatures, and not for our vainglory.9

In Tafsir, the commentaries on the verse in question, like any other verse is
more diverse and fascinating in Arabic than in English or other language. This is
obvious and understandable because that is the language in which the holy Qur'an
was revealed and conveyed to humanity by the Apostle of Allah, blessings and peace
of Allah be on him. It is so becomes the lingua franca of Islam. The commentary works
(Tafasir) on the Qur'an by Shaykh Hafiz Isa 'Ammar, Ibn Kathir, Shaykh Jarullah Az-
Zamakhshariy Al-Khariziy and Shaykh Ahmad As-Sawiy aggregate the opinions of the
scholars on the meaning of Qur'an 72:18.
(a) Hafiz Isa 'Ammar
So do not call on any one in the mosques (
because they are only for Allah and for His )
worship. On the authority of Al-Hasan, the
verse means that the earth entirely, is
made a place of worship for the Prophet,
blessings and peace of Allah be on him.10
:





(



))( ) (

(b) Ibn Kathir

9
Ibid
10
Hafiz Isa 'Ammar, At-Tafsirul Hadith Lil-Qur'an Al-Kareem, 1960/1379, Sharka Maktabat Wa Matba'a Mustafa Al-Babiy
Al-Halabiy Wa Aolaadihi, Egypt, Volume II, Page 260
4
 Sufyan quoted Khafif on the authority of
'Ikramah that the verse was revealed in
respect of all mosques. Sa'id bin Jabir said
it was revealed in respect of the parts of
Sujud, prostration to worship Allah. So it
means that they should not be used to
adore anything other than Him (Allah).
Then, they quoted the wordings of this
sound Hadith narrated by 'Abdullah bin

Taus from his father who got it from Ibn
'Abbas, may Allah be pleased with both of
them. He said, the Apostle of Allah,
blessings and peace of Allah be on him
said: "I was ordered to make Sujud,

prostration to worship God on seven
bones: forehead, he then pointed to his
nose, palms and the peaks of his two
feet.11







:





(



)(
(
))

(c) Shaykh Ahmad As-Sawiy

"Mosques are for Allah" is the totality of :
what was revealed. That is to say, it was
revealed that mosques are for Allah alone.
However, there is divergence of opinions in

11
Ibn Kathir, Tafsirul Qur'anul 'Azeem, Volume IV, Pages 431 - 432
5
 respect of what is meant by Masajid. Some
say it is the plural form of Masjid, mosque.
It is the entire land because the entire earth
is recognized as the place of worship for this
Ummah. Others say it refers to the parts of
the body mentioned in the Hadith that
reads: forehead, nose, knees, palms and
feet. That means these parts of the body
certainly. Allah bestows them as favours on

you. So do not prostrate for any other
beings except God, so that you will not be
denying the favours of Allah. Others say
Masajid are all buildings put up for the sake
of worship.

To associate mosques to God, the Most
High, is for glorification and honour of the
mosques. Really they are named after other
beings besides Him on the basis of
recognition as it is contained in the following

Hadith "One Salat, prayer is in this mosque :
of mine is worthier than one thousand Salat :
in any other mosque except Al-Masjidil
Haram. So,
meaning do not involve anything in
addition to Allah simply warns the :
polytheists against their adoration of idols.
Others said, it means that mosques should ((
be only to Allah alone by remembering Him
in them. So do not allow any other beings
except God to have shared therein This is
in an Hadith: He who comes to mosque to
search for any lost thing, should be told, ))
may Allah not let you find it because :
mosques are not built for that purpose.12






:

12
Shaykh Ahmad As-Sawiy Al-Malikiy, Hashiyatus Sawiy 'Ala Tafsirul Jalalayn, Volume IV, Page 234
6









((





))
:








:







" :






"
7
 (





))( ) (

(d) Al-Khawarisimiy
(Mosques are for God only) is the total )(
sum of what was revealed. Do not
worship anybody in the mosques because
they are for Allah only and for His worship
only. On the authority of Hasan, the verse ...
means the entire land because the entire (
land was made a place of worship for the )
Prophet, blessings and peace of Allah be
on him.

Another opinion is that it is Masjidil
Haram because it is made the centre of
focus of all mosques And another
opinion is that it refers to the seven parts
of the body used to make Sujud. The

Apostle of Allah, blessings and peace of
Allah be on him said "I am ordered to
make Sajdah on seven parts of the body:
the forehead, nose, palms, knees and tips

of the feet." It is said Masajid is the plural
of Masjid and it is itself Sujud.13



...





"

13
Jarullah Al-Khawarisimiy, Al-Kashaf 'An Haqahiqit Tanzil Wa'uyunil Aqaweel Fii Wujuhi Ta'wil, Volume IV, Page 170
8

"


(









))( ) (

The Highlights of the Opinions

The exegeses of Qur'an 72:18 can be summarized briefly and the following
deductions can be made:
(i) That "Al-Masajid are for Allah alone" refers only to Al-Masjidil Haram the
Sacred Mosque. His reason is that all mosques face Al-Masjidil Haram.
(ii) That Qur'an 72:18 talks of all mosques
(iii) That it refers to all places of worship
(iv) That it refers to all occasions of worship
(v) That it refers to the entire land
(vi) All humble prostrations in the service of God
(vii) All faculties or accessories used in the service of Allah, e.g. lips, voice and
other parts of the body
(viii) The seven parts of the body used for prostration in submission to Almighty
Allah.
(ix)It is not Shirk, idolatrous to name mosques after individuals or organizations,
though all mosques are Baitullah, House of God.
(x) That Muslims are forbidden to participate in church services, any indoor or
outdoor services, festivals, cultural or ritual ceremonies which involve the
9
 worship of any being other than Almighty God. In the spirit of Ikhlas,
devotion of all acts of worship to God only, there is need to examine whether
it is in order or not to make Friday services to mark ceremonies like
appointment or chieftain installation.
A'ada' Sujud
The term A'adas Sujud refers to the seven parts of the
body of Muslims which are used in prostration in submission to Allah as mode of
worship. They are forehead, palms, knees and tips of the feet. Highlight (viii) is the
most relevant part of the highlights because it has to do with kneeling down. The
fundamentalists argue that kneeling down involves six out of seven parts of the body
used to perform Sujud. So, it is un-Islamic to kneel down for any being or for any being
to accept the kneeling down from anybody. The orthodox group contests this
argument saying, As-Sujud, prostration in submission to Allah as prescribed by Fiqh,
under ordinary and normal circumstance, is not Sujud when it does not involve the
forehead.
The argument of the fundamentalists is that kneeling down is very close to
Sujud because it involves six out of seven parts of the body used for Sujud. This
argument is logically and arithmetically sound. However, the superior argument is that
the Hadith has defined Sujud. It is no Sujud when one of the seven parts is not placed
on ground. For instance, if a devotee, observing 'Ishai, completes three or more
Raka'ats but before Taslim his ablution becomes invalid, can we say, he has observed
'Ishai. In Fiqh, when a definition of an action entails seven ingredients and one is
missing it cannot be called Sujud.
They go further to say As-Sujud is a mode of worship of Allah, while kneeling
down is a mode of respect and honour to the fellow beings for whom it is done. When
pupils kneel down for their teachers, children kneel down for their parents, young
kneel down for the elders or citizens do it for their traditional rulers, it is recognition
for their status and mark of honour and respect. So is standing to welcome an elder or
man of outstanding status. This distinction between act of worship and act of respect
10
is clear and should not be confused, according to the orthodox group. Allah, Himself
and His Prophet, blessings and peace of Allah be on him, honour human beings.
And indeed, we have honoured the
children of Adam. And carried them by
land and sea and given them of good
things and exalted them far above many

of those whom We have created.14






):(

The living persons deserve respect and honour more than the dead. Similarly,
honour and respect for human beings are expressed in the following:
Chapter 26, Standing for the Funeral -
Procession
665. Narrated 'Amir bin Rabi'a
: The Prophet
said, "If anyone of you sees a :
funeral procession and he is not going
along with it, then he should stand and
remain standing till he gets behind it, or it
leaves him behind, or the coffin is put

down before it goes ahead of him."15
:
(







)

Chapter 28, Standing for the Funeral -

Procession of a Jew
667. Narrated Jabir bin 'Abdullah
: A funeral procession passed

14
Qur'an 17:70
15
Dr. Muhammad Muhsin Khan, Summarized Sahih Bukhari Arabic-English, Darus Salam, Riyad Saudi Arabia
11
 in front of us and the Prophet :
stood up and we too stood
up. We said, "O Allah's Messenger, this is
the funeral procession of a Jew." He said,

"Whenever you see a funeral procession, :
you should stand up."16







:
(

)

Allah and His Apostle, blessings and peace of Allah be on him, give respect to all
human beings, living or dead, Muslims or not Muslims. For passing corpse, Muslims
should rise until it passes him. Why living who deserves it by his status shall be denied
the honour?
Hadith of Mu'adh
A pillar upon which the fundamentalists build their case against kneeling down
for any fellow being is the Hadith popularly known as Hadith Mu'adh. It reads as
follows:
Mu'adh said, I was in Syria (Sham) I :
saw them prostrating for their Popes
and Pastors whereas, you, oh Apostle
of Allah and the best who deserves to
be prostrated for. He said
(emphatically) no. if I were to ask any
human being to prostrate for another
human being, I would order women to
prostrate for their husbands in view of
"
the greatness of what they (men)
deserve from them .17

16
Ibid
17
Ibn Kathir, Tafsirul Qur'anil Azeem, Volume I, Page 77
12


(



) (
))(

Ibn Kathir, for instance, like many other giant exponents of Tafsir did not see
Hadith the way the fundamentalists see and apply it when he explained Qur'an 2:34
saying:
The obedience was for God and Sajdah
was for Adam. God honoured Adam by
ordering His Angels to prostrate for
him. Some people said this Sajdah is
salutation, message of peace and
honour.18


( .



) (
))(

This opinion tallies with the view of the majority group. The valid reason why
the Prophet, blessings and peace of Allah be on him objected to being treated as the
Popes, Pastors is clearly given by As-Shaykh As-Sawiy, may Allah bestow on him, mercy
in his commentary of Qur'an 3:64, saying:
The circumstance of its (Qur'an 3:64) :
revelation was that the Christian of
Najran and the Jews dispute concerning
Ibrahim. The Christians claimed he was a
Christian and they followed his religion
while the Jews said he was a Jew and that
they followed his practice of religion. They
put their claims before the Prophet,

18
Ibid
13
 blessings and peace of Allah be on him, to
adjudicate on their claims, He said both
are liars. The Christians said the only
thing we want is to adopt you
(Muhammad) as object of worship as
Jews took Al-'Uzair as Lord. The Jews said
that we only wanted to take you
(Muhammad) as object of worship as
Christians take Al-Masih as God.19






















: .

(




))( ) (

Then Qur'an 3:64 was revealed saying:

Say, 'O people of the Book! Come to a word

19
As-Sawiy, Op cit, Volume I, Page 214
14
 equal between us and you that we worship
none but Allah, and that we associate no
partner with Him, and that some of us take
not others for Lords beside Allah.' But if they
turn away, then say, "Bear witness that we
have submitted to God".20








(
) :

The prostration of the Christians and Jews for their religious leaders is to adore
them. So the Prophet, blessings and peace of Allah be on him, opposed the proposal of
Mu'adh and that is fully in conformity with the content of Qur'an 3:64.
Abu Hanifah and Muhammad Al-Baqir
Al-Baqir challenged Abu Hanifah, may Allah be pleased with him, at Madinah.
Their discussion went as follows:

Al-Baqir: It is you who used Qiyas analogy

to change the religion of my
grandfather and his Ahadith

Abu Hanifah: God forbid
Al-Baqir: No, you did change it
Abu Hanifah: Take your seat as due to you so
that I can then take my seat
where I should sit. I have a duty :
to honour you in the way that
his Companions respected and
honoured him, blessings and
peace of Allah be on him. Then, :
Muhammad Al-Baqir sat and
Abu Hanifah knelt down before
him and said, I will ask you three
questions and you should :
answer me. Who is weaker man
or woman?

Al-Baqir: Woman
Abu Hanifah: What is the share of a woman

20
Quran 3:64
15
 Al-Baqir: Man has two shares when
woman has one
Abu Hanifah: This is what your grandfather

said. If I changed the religion of
your grandfather, blessings and
peace of Allah be on him,
following Qiyas, it will be in
order that woman has two while
man has one because the former
is weaker than the latter.
Abu Hanifah: Which is greater: prayer (Salat)
or fasting?
Al-Baqir: As-Salat :
Abu Hanifah: This is what your grandfather
said. If I changed the word of
your grandfather by Qiyas I will
order her to pray Salat not
fasting
:
Abu Hanifah: Which is more a filth: urine or
sperm?
Al-Baqir: Urine
Abu Hanifah: If I used Qiyas to change the

religion of your grandfather, I :
would order that one washes the
whole body (Ghuslu) urinating
and performs Al-Wudui for

ejaculation. I seek God's :
protection from changing the
religion of your grandfather on
the basis of Qiyas.

Then, Muhammad Al-Baqir rose, hugged Abu :
Hanifah and kissed his face and honoured him.21


:











:
21
'Abdul Azeez Ash-Shanawiy, Al-Aimatil Arba'at Hayatuhum Mawafiquhum Aarauhum, Makatabatul Imam, Al-
Mansura, Pages 23 - 24
16


:

:









:



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:














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)

The rising of Al-Baqir for Imam Abu-Hanifah, hugging him and kissing his face
were signs of respect and honour for his status of scholarship.
The manner the young ones honour and respect the elders vary from society to
society but the determinant on whether to regard it as Halal or Haram depends on
whether it offends Islamic principles or not. It remains valid and Mubah, permissible
as long as there is no Nass, text of Qur'an or Sunnah that prohibits it.
Abubakar Knelt Down for his Master
An authentic source reported how Abubakar, may Allah be pleased with him
sought the intervention of the Prophet, blessings and peace of Allah be on him to
solve a misunderstanding between him and 'Umar, may Allah be pleased with both of
them. It goes thus:
Bukhariy reported Abu Dardai, may Allah be
pleased with him saying: I was sitting with
the Prophet, blessings and peace of Allah be
on him, when Abubakar, may Allah be
pleased with him, came holding the end of
his gown up to the fact that his knees :
became exposed. The Prophet, blessings
and peace of Allah be on him said, "What is
wrong with your friend, he is quarrelling

(with somebody). He uttered the greetings
of peace and said, "There is a rift between
me and 'Umar bin Al-Khattab, may God be
pleased with him. I immediately
approached him. Then I regretted. Then I

asked him to pardon me. He refused so I
came to you, Apostle of Allah. He said Allah
will forgive you Abubakar. He said it three
times. 'Umar regreted and went to the

house of Abubakar and said. Is Abubakar in
the house? He was replied No. He then
came to the Prophet, blessings and peace of
Allah be on him, the Prophet, blessings and :
peace of Allah be on him was charged.
Abubakar was afraid. He knelt down22
22
Muhammad Yusuf Al-Kanidihalawiy, Hayatus Sahabah, Darul Fikr, Lebanon, Volume 2, Page534
18

:












!


:

:










...
(



( ) ())

The Companions of the Prophet Knelt Down before him

It is reported on the authority of Abu -
Hurairah that when it was revealed to the
Messenger of Allah (may peace be upon
19
 him): To Allah belongs whatever is in the
heavens and whatever is in the earth and
whether you disclose that which is in your
mind or conceal it, Allah will call you to
account according to it. Then He forgives
whom He pleases and chastises whom He
pleases; and Allah is over everything
Potent" (II 284).
The Companions of the Messenger of

Allah (may peace be upon him) felt it hard
and severe and they came to the
Messenger of Allah (may peace be upon
him) and sat down on their knees and
said: Messenger of Allah, we were

assigned some duties which were within
our power to perform, such as prayer,
fasting, struggling (in the cause of Allah),
charity. Then this (the above-mentioned)
verse was revealed unto you and it is

beyond our power to live up to it.23

23
'Abdul Hamid Siddiqi, Sahih Muslim Rendered into English, Dar Al Arabia, Beirut, Volume I, Page 155
20









(
) :

Contextual Meanings of Sajdah in Qur'an

Every word has dictionary meanings as well as contextual meanings. An example
is the word Sajdah. For instance, it is used in different forms in over ninety portions of
the Qur'an, definitely, to convey different meanings and ideas, which they are
designed to convey. The special attention to the question of kneeling down shall be
restricted to the following five portions of the Holy Book: Qur'an 2:34, Qur'an 12:4,
Qur'an 12:100, Qur'an 41:37 and Qur'an 72:18. The last verse had been intensively
dealt with earlier in this modest work.
(i) Qur'an 41:37
And among His signs are the night and the day
and the sun and the moon. Prostrate not
yourselves before the sun, nor before the
moon, but prostrate yourselves before Allah,
Who created them, if it is Him Whom you
really worship.

(ii) Qur'an 2:34

And remember the time when We said to the
angels, 'Submit to Adam,' and they all
21
 submitted. But Iblis did not. He refused and
was too proud; and he was of the disbelievers.

Important Words
In both Qur'an 41:37 and Qur'an 2:34, the word Isjuduu, is used but
the contexts make its meanings diametrically opposed. It is contradictorily
irreconcilable to give the same meaning to word - Isjuddu in both verses:
Qur'an 41:37 and Qur'an 2:34
(a) Hazrat Mirza Tahir Ahmad
The words do not mean that Joseph's
brothers and his parents fell prostrate before him. They only
mean that they fell prostrate before God for Joseph i.e. they
thanked God for raising Joseph to such an eminent position.
Thus, Joseph was the cause and not the object, of their
prostration. See also Qur'an 2:35.24

(b) Al-Khawarizimiy
To prostrate before Allah is a mode
of worship, but for anyone other
than Him is a matter of respect as
angels prostrated for Adam and as
the father and brothers of Yusuf did
for him. It is in order that the
conditions change from place to
place and time to time.25


(





)(

24
Hazrat Mirza Tahir Ahmad, Op Cit, Page 1182
25
Jarullahi Al-Khawarisimiy, Op Cit, Volume 2, Page 273
22
 ) )(

(c) As-Sawiy
For the fact that He turned the items ...
to the angels to state their names, that
He made Adam to tell them their
names, God directed them to
(prostrate) submit for him because he
had become their master. Shaykh
deserves honour and respect. All this
took place outside the paradise. With
his word Inhina' he means prostration

literarily like the submission of the
siblings and parents of Yusuf for him. It
was a form of greeting in the past.
Now in our time it is Taslim...26


()









(


))( ) (

(d) Ibn Kathir

(And recall when We ordered the angels to (
submit for Adam) the Sajdah was in
compliance with the directive of Allah and
the submission Sajdah is for Adam. Allah )
honoured Adam to make His angels to
submit for him. Some people say this Sujud
(for Adam) is a form of greeting, sending
message of peace and honour. It was allow
for the past generations but abrogated in

26
Ahmad As-Sawiy, Hashiyatus Sawiy, 'Ala Tafsiril Jalalayn, Darul Fikr, Beirut, Volume I, Page 24
23
 our time. Mu'adh said. I was in Syria and I
saw them prostrating for their Bishops and .
Pastors, you, Apostle of Allah is the most
deserving person to prostrate for. He said
No, if I am to order any human being to
prostrate for any human being, I would have
ordered women to prostrate for their ...
husbands because of their great rights on
them. Ar-Raziy confirmed it as sound

Hadith The submission is for Adam as a
mark of honour, greatness, respect and as
message of peace. It is obedience to Allah,
the Mighty, the Great because it is to comply
with His order, the Most High. Ar-Raziy
.
assessed it as authentic in his Tafsir and
regarded other views different from it as
weak The enemy of Allah, the devil, was
envious of Adam, peace be on him, for what
He endowed him (Adam) with in terms of

honour.27




"






"
...

27
Ibn Kathir, Op Cit, Volume I, Page 115
24


...



...
(







) ( (
) )(

The obvious conclusion from these competent and authoritative sources is that
Sujud of angels for Adam is quite distinguishable from Sujud as a mode of worship and
adoration to Allah. Al-Khawarisiy recognized rightly, that as a tradition, it varies from
age to age and from society to society. The correct deduction shows that status is
respected and honoured. The opinion that it had been revoked, does not have support
from the Nass of Qur'an or Sunnah. The final Message is Islam and Qur'an 2:34, Qur'an
12:4 and Qur'an 12:100 are eloquent evidence against the so-called abrogation. It is
self-contradictory because objectionable Sujud cannot be allowed in the past and
disallowed in the present time in the name of Nuskh, abrogation. That only Allah
should be worshiped is the common message of all Prophets, peace of Allah be on
them, right from the beginning of Wahy, revelation till the final message was revealed
to Prophet Muhammad, blessings and peace of Allah be on him, the last of them.
Qur'an 12:4

25
 The scholars of Tafsir generated interpretations of this verse in their attempts
Sujadah therein. For instance, Mirza
to find acceptable meaning to the word
Tahir Ahmad gave the meaning thus:
And he raised his parents upon the throne and they all fell
down prostrate before God for him.28

Muhammad Asad translated the verse as follows:

And he raised his parents to the highest place of honour and
they (all) fell down before Him, prostrate themselves in
adoration.29

Muhammad Asad supported his version of interpretation saying:

The personal pronoun is before Him, relates to God, since it is
inconceivable that Joseph would have allowed his parents to
prostrate themselves before him."30

The former did not agree less and said:

The words do not mean that Joseph's
brothers and his parents fell prostrate before him. They only
mean that they fell prostrate before God for Joseph, i.e. they
thanked God for raising Joseph to such eminent position.31

The opinion of both eminent scholars has support in Al-Khawarismi's work

saying:
It was said that it meant that they
fell to thank Allah for the sake of
Yusuf.32
(
)(
))(

This opinion is plausible but open to contest because

(a) Yusuf has said that he saw them prostrating for him in Qur'an 12:4
(b) The dreams of Prophets always come true

28
Mirza Tahir, Op Cit, Volume III, Page 1182
29
Muhammad Asad, Op Cit, Page 353
30
Ibid
31
Mirza Tahir, Op Cit, Volume III, Page 1182
32
Al-Khawarizimiy, Op Cit, volume II, Page 344
26
(c) A critical look at the verse in question shows that in it,
(He (Yusuf) raised his parents upon the (
throne and they prostrated for him)

)

Allah was not used in the verse in question and so the pronoun refers to Yusuf
who was mentioned therein and not Allah Who was not mentioned therein.
(d) How would his brothers who envied him on the basis of his dream, prostrate to
thank God on his behalf? God knows best.
Although, Muhammad Asad quoted Ibn Abbas and Ar-Raziy to support his
view. Ibn Kathir was categorically saying:
(They fell down prostrate for him) that (
)
is, his parents and his other brothers
prostrated for him and they are eleven
men in number.33

(

)(
))(

Prostration of Mu'adh and Salman

Ibn Kathir in his comment of Qur'an 12:100 reported that Mu'adh and Salman
did prostrate for the Prophet, blessings and peace of Allah be on him and he promptly
rejected it. He told Mu'adh ( ) meaning, what is this Mu'adh and
told Salman:
Salman, do not prostrate for me but
prostrate for He Who is Everlasting.34

(

)(
))(

33
Ibn Kathir, Tafsiril Qur'anil Azeem, Volume II, Page 491
34
Ibid
27
 It is clear and safe to say that the Prophet, blessings and peace of Allah be on
him, distinguished clearly between Sujud and kneeling down. This is because he
accepted the kneeling down of Abubakar, may Allah be pleased with him to settle the
misunderstanding between him and 'Umar, may God be pleased with him and the
kneeling down of the Sahabah when Qur'an 2:284 was revealed as reported in Sahih
Muslim Chapter 59 Hadith 228.
Al-Khawarisimiy regarded the Sujud of the parents and brothers of Yusuf as a
fulfilment of his dream (Qur'an 12:4). He also regarded it as common greetings. He
said:
If you ask, how is it proper for them : ...
to prostrate for anything other
than God? I reply that Sajdah,
prostration was customary as a
way of greeting, honouring like
rising to greet, handshaking,
kissing the hand etc., they are
common practices to respect and
honour people.35





(







) (
))(

Al-'Urf
Al-'Urf is the approved traditional practices in a society. Islamists categorize
them into three: those that are in line with Nass i.e. Qur'an and Sunnah, those that

35
Abil Qasim Jarullah Mahmud 'Umar Al-Zamkhashriy Al-Hawarizimiy, Al-Kashaf Min Waqaiqit Tanzil Wa-'Uyunil Aqawil
Fi Wujuit Tanzil, Volume II, Page 344
28
conflict with Nass, Qur'an and Sunnah and those upon which both Qur'an and Sunnah
are silent. Ordinarily, the first category of customs is allowed because they tally with
the Law of Islamic faith. Similarly, the second group is decidedly prohibited for
breaching the Law. Imams Malik and Abu Hanifah, may Allah show them mercy,
regarded what the Nass are silent over as part of the system to which the religion has
no objection and may continue to be practised as the norms of the society.36
Three instances suffice in the life and practice of the Prophet, blessings and
peace of Allah be on him. In the Farewell Address, the Prophet, blessings and peace of
Allah be on him wanted his audience to confirm that that month was Dhul Hijjah, in
which Arabs' tradition forbade to fight and that they were in Makkah where in that
month, war was forbidden. He built on those traditions to forbid blood shedding,
stealing or destroying other person's property and honour.
Another instance is charm, which was common among the Arabs like
other tribes. An Hadith described Suratul Fatihat as Ruqya. This is confirmed by an
incident when Abu Sa'id Al-Khudriy, may Allah be pleased with him, and some other
persons undertook a trip. When they got to a village, a girl approached them if one of
them knew how to make Ruqyah to remove a sort of poison from the body of a victim.
She asked them whether any of them was capable to assist. One of them who was not
known to be such "pain reliever" did the magic. When asked how he did it, he replied I
recited Fatihatul Kitab. He charged thirty sheep and they gave the travellers milk. The
concluding part of the Hadith went as follows:
... Do not say anything until we get to the ...
Prophet, blessings and peace of Allah be
on him and ask for his opinion on what
happened. When we got to Madinah, we
mentioned it to the Prophet, blessings and
peace of Allah be on him, he said: What
taught him that it was Ruqyah. Share it
(the animals) and let me have a share out
of it.37

36
Muhammad Rasheed Rida, Majmu'atul Hadith An-Najdiyyah, Page 29
37
Ibn Kathir, Tafsirul Qur'anil Azeem, Volume I, Page 29
29


"



( "


( )
())

30
Conclusion
It is not strange anywhere and anytime that scholars and jurists of Islam differ
on the interpretation and application of certain principles of Islam. However, when
such divergence occurs, the right thing is to resort to Nass, the texts of Qur'an and
Sunnah. This modest work toed this line to examine and re-examine both sources
especially Qur'an 72:18, Qur'an 2:30, Qur'an 12:4 and Qur'an 12:100 as well as the
popular Hadith that defines Sujud. It also considered Hadith 228 of Chapter 59 of
Sahih Muslim. It takes cognisance of the fact that the Prophet, blessings and peace of
Allah be on him rejected and cautioned Mu'adh and Salman Al-Farisiy, may Allah be
pleased with both of them, against prostrating for him, blessings and peace of Allah be
on him. The work also took note of the occasions, in which the Companions knelt
down before him, blessings and peace of Allah be on him, particularly when Qur'an
2:284 was revealed. It drew a lesson that the Prophet, blessings and peace of Allah be
on him distinguished between Sajdah, prostration as a form of adoration and worship
and kneeling down as a mark of respect and honour. He rejected prostration and did
not reject kneeling down for him. The work observed that there was no Nass, Qur'an
or Hadith text that declares kneeling down as Haram, forbidden as there is none that
orders it. Kneeling down is therefore classified as Mubah an act that is permitted.
God knows best.

31