Is Rukooh and Sajood part of Salaat ?

Wakas

AQ = al quran

I have mentioned in the past that grouping something (i.e. an act) as purely physical or purely mental is absurd
http//free-minds.org/forum/index.php?topic=9597865.msg193643#msg193643

I think we can all agree that most acts have a mental as well as a physical component. It is also clear from AQ that what is on the inside outranks what is on the outside.

Similarly with "ibadah" (commonly translated as worship, but is more akin to servitude). When one serves their master, their sayings and actions are done in accordance to their master's will, but in doing so, the actions/sayings eventually come to take precedence from an outside-looking-in perspective, hence not the mindset but the acts become "ibadah", hence a more ritualistic approach. Hence a subtle shift to translations using "worship".

It seems to me Traditional Islam has opted to go down the superficial/ritualistic approach, as anyone can observe when it is commonly said whomever sports a beard is more pious, or whomever wears a headscarf or whomever prays 5 times a day etc. Having a preference for superficiality is not a Quranic teaching.

It is a proven FACT that the way AQ uses sjd it weights it in favour of NOT meaning physical prostration. You will never find anyone or any article analysing ALL occurrences of this word trying to prove it primarily means physical prostration in The Quran, or at least, I have not seen it so far. Similarly with rk3.

Personally, I dont mind if someone wants to bow or prostrate. When I make duaa, I can sometimes be found doing so in a kneeling position. It is not because I happen to think God is in the direction I am kneeling, it is, as you say, a small show of humility/respect.

The problem only arises when someone says XYZ is true and The Quran supports this or proves this. If they say this, then anyone has the right to ask for evidence. This is when discussion normally ensues.

As to where the meanings came from, it is no doubt that words are used in many ways in a language and by people, and this is recorded in dictionaries, but the question on our minds should be how does AQ use them? That is key.

I dont understand much of your last paragraph, sorry.

Joe_Betik

salaamun alaykum

'salat' is among the subjects that will never be easy to tackle.

the question
"Is Rukooh and Sajood part of Salaat ?"

my personal comprehension

'ruku''
to recognize ; or
to acknowledge

'sujood'
to be respectful ; or
to revere

'salat'
relationship ; or
connection ; or
bond

when 'salat' is 'relationship/connection/bond' then of course it entails 'recognition/acknowledgment' and 'respect/reverence'.

when the 'salat/relationship/bond' is with God, then it is only proper that one understands, recognizes and revere this 'salat/relationship/bond'. the introduction to this very idea on the 'salat/relationship/bond' between man and God is in al-'alaq. and in the same surah, we learn about the 'performance/establishment' of the 'salat/relationship/bond' with God. in others we learn about 'salat/relationship/bond' with or among God's creations (people and birds included).

Allatheena yu/minoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona
They are those who believe in the ghayb/hidden, and establish/correct/honor the relationship, and whatever We gave them, they give out.
Wa-ith qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa aba waistakbara* wakana mina alkafireena
And then We said to the ?malaikat?, ?You be respectful to Adam!? Thus they paid their respect, except ?iblis?/the ego, it refused and/since it was proud, and it was the disbelieving.
Waaqeemoo alssalata waatoo alzzakata wairkaAAoo maAAa alrrakiAAeena
And you (pl.) establish/correct/honor the relationship/connection/bond, and produce/achieve/attain the purity in heart, and bow/acknowledge/recognize together with the bowing/acknowledging/recognizing.
Laysa albirra an tuwalloo wujoohakum qibala almashriqi waalmaghribi walakinna albirra man amana biAllahi waalyawmi al-akhiri waalmala-ikati waalkitabi waalnnabiyyeena waata almala AAala hubbihi thawee alqurba waalyatama waalmasakeena waibna alssabeeli waalssa-ileena wafee alrriqabi waaqama alssalata waata alzzakata waalmoofoona biAAahdihim itha AAahadoo waalssabireena fee alba/sa-i waalddarra-i waheena alba/si ola-ika allatheena sadaqoo waola-ika humu almuttaqoona
It is not righteous that you (pl.) direct your attention toward the east/sunrise/unveiled and the west/sunset/veiled, but then righteous is of one who believes in God, the last day, the 'malaikat', the message, and the prophets, and of one who gives his possessions out of love to close relatives, the orphans, the poor, the wayfarers, the beggars, and those in debts, and of one who corrects the relationship/connection/bond, and produce/achieve/attain the purity in heart, and the trustworthy in promises that they have made, and the patience in courage when in distress and at times of hardship. These are people who speak the truth, since these people are the enlightened.
Hafithoo AAala alssalawati waalssalati alwusta waqoomoo lillahi qaniteena
You (pl.) take care of the relationship/connection/bond since relationship/connection/bond is the core , and constantly establish/correct/honor in honor of God.

the above should also spur you to investigate the reasons why 'salat' is 'da'imoon.'

so, the 'salat/relationship/bond' is something that should be 'recognized/acknowledged' and 'respected/revered'.

incidently, 'masjid' is 'reverence', while 'masjidi alharam' is 'forbidden reverence'. 'qiblah' is 'the method/way/means to approach God', and 'shatr' is 'directing' which is the 'masjidi alharam', for God is neither above in the sky nor residing in a building constructed by a creation of His. 'the method/way/means to approach God' is by 'baytu allah' or 'meditating on God'.

i hope the above (plus the quoted verses of al-baqarah) is sufficient to explain the query.

as always, please do not take my personal comprehension for the truth. the above is posted as something to be pondered on. make your litmus test if you will, but above all please seek for God's guidance. He is the Teacher who will attain you to an understanding or a comprehension that will be to your liking and won't be burdensome to you. He is compassionately merciful indeed. seek, for He is the reference. He will guide you accordingly, insha-Allah.

if you are happy and contented (because it is the truth to you) with performing the ritual prayers, then please go ahead. i will never ever say that you are wrong, for God has allowed (by His leave) you to be happy and contented with ritual prayers. for me, to wrong you would therefore be too audacious of me, and it would surely be an invite for God's wrath. a'uzu billah. indeed, for you is your responsibility/accountability, and for me mine.

may God guide us on the straight/correct/honorable path. insha-Allah.

mohammed noh

truthseeker11

Peace everyone,

Please see the following threads for some strong arguments that sujud during salaat may not be a physical prostration

http//free-minds.org/forum/index.php?topic=9598240.0
http//free-minds.org/forum/index.php?topic=10279.0
http//free-minds.org/forum/index.php?topic=12918.msg107779#msg107779

Many people think that the word ?prostration? mentioned in Quran 4102 refers to physically falling prostrate while performing Salaat and hence it is an evidence for physical prostration in Salaat. But, if we study this verse deeply and without prejudice, then we will learn that Salaat is told metaphorically as prostration in this verse.

?When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment.?

?And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment.?

This verse gives instruction as to how Salaat can be performed in a war-like situation. Prophet Muhammad is told to lead the Salaat and one group of the believers are told to join Muhammad and STAND with him in Salaat, while other group of believers are to stand guards. Notice that not only those who stand guards but also those who perform Salaat with Muhammad are instructed strictly to hold weapons. It also informs us that laying weapons aside is permitted only when it rains(where there is a remote possibility of an attack) and to those who are sick and otherwise it is a sin.

If Salaat involves physically bowing and prostrating, God would not have given instruction to hold weapons while performing Salaat because it is impossible to hold weapons while bowing and prostrating. How can one hold a weapon like a sword when bowing down and prostrating? What purpose does the holding of a weapon serve if one bows down and fall prostrate holding such a weapon? It is logical to hold a weapon while standing because we can keep watch over the ground situation and see a sudden appearance of attacking forces. How is it logical to hold a weapon while bowing down and prostrating since no one can be able to clearly see the movement of others who come from behind or left and right directions. Will God give such an impractical and illogical instruction to believers? NEVER.

The word prostration mentioned in this verse does not mean in this context the act of physically falling prostrate but this word has been used as a metaphor to indicate Salaat. So, the phrase ?when they have performed their prostrations? here means ?when they have performed their Salaats.

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Peace everyone,

Hmmmmmmm..................

Compelling argument. After going through the above post by vivek and the past discussions in the links provided by Wakas, I am seriously rethinking my understanding about sujud pertaining to salaat.

"When they have sajadoo" in 4102 obviously implies a physical action, otherwise how would the leader know when they have sajadoo. In the light of the above presented argument and the pertinent past discussions referenced by Wakas, I am inclining towards the understanding that "when they have sajadoo" can only mean "when they have verbally remembered and glorified The God", thereby submitting to The God, as that would be a physical action comprising of uttering words of remembrance and glorification of The God. Hence, "sajadoo" in 4102 would refer to verbally remembering and glorifying The God. When one remembers and glorifies The God during salaat, one obeys/acknowledges The God by doing so, and that action itself would be "sujud" in the context of salaat in 4102.

So it would seem that "fa-itha sajadoo" in 4102 meaning "when they have submitted" refers to "when they have glorified and remembered The God".

But then what is meant by "fall to the chins in sujud" in 17107 ? Could it be referring to glorifying and remembering The God with extreme humility? So whenever the people of the book hear the signs of The God, they "fall to the chins in sujud" by uttering words of remembrance and glorification of The God with great humility.

If it was "fall upon the chins" then it was definitely a physical prostration, but "fall to the chins" leaves the possibility of a metaphorical/idiomatic interpretation as I explained above.

English language has similar metaphorical/idiomatic usages of the word "fall"

fall (f?l)
v. fell (fl), fall?en (f?ln), fall?ing, falls
v.intr.

To drop or come down freely under the influence of gravity.
To drop oneself to a lower or less erect position I fell back in my chair. The pilgrims fell to their knees.

a. To lose an upright or erect position suddenly.
b. To drop wounded or dead, especially in battle.
4. To go or come as if by falling All grief fell from our hearts. Night fell quickly.
5. To come to rest; settle The light fell on my book.
6. To hang down The child's hair fell in ringlets.
7. To be cast down Her eyes fell.
8. To assume an expression of consternation or disappointment His face fell when he heard the report.
9. To undergo conquest or capture, especially as the result of an armed attack The city fell after a long siege.
10.
a. To experience defeat or ruin After 300 years the dynasty fell.
b. To lose office The disgraced prime minister fell from power.
11. To slope downward The rolling hills fall gently toward the coast.
12.
a. To lessen in amount or degree The air pressure is falling.
b. To decline in financial value Last year, stocks fell sharply.
13. To diminish in pitch or volume My friend's voice fell to a whisper.
14.
a. To give in to temptation; sin.
b. Theology To lose primordial innocence and happiness. Used of humanity as a result of the Fall.
c. To lose one's chastity.
15. To pass into a particular state, condition, or situation fell silent; fall in love.
16. To occur at a specified time New Year's Day falls on a Tuesday this year.
17. To occur at a specified place The stress falls on the last syllable.
18. To come, as by chance fell among a band of thieves; a thought that fell into his mind.
19.
a. To be given by assignment or distribution The greatest task fell to me.
b. To be given by right or inheritance.
20. To be included within the range or scope of something The specimens fall into three categories.
21. To come into contact; strike My gaze fell on a small book in the corner.
22. To come out; issue Insincere compliments fell from their lips.
23. To apply oneself fell to work immediately.
24. To be born. Used chiefly of lambs.
v.tr.
To cut down (a tree); fell.

Peace

I think the faction that are not doing salaat with the prophet are to bear with them the weapons, while the other faction stands to guard.

Maybe, this way the situation would be more realistic if salaat is to be considered physical. If salaat involves kneeling down and then loweing your chin close to your body, then you can as well hold the swords,shields, lances, bows & arrows. If salaat has the steps that are being followed now, it would be rather difficult to place your face flat on the ground carrying those types of weapons, I think.

After going through the above discussions I am currently rethinking my understanding of sujud pertaining to salaat. There seem to be two possibilities

The sujud in salaat is showing submission/obedience to The God by kneeling with the head bowed so the chin touches the chest, while remembering The God by uttering words of glorification/praise of The God.
The sujud in salaat is showing submission/obedience to The God by uttering words of glorification/praise of The God thereby remembering The God, without a physical kneeling and bowing of the head.

The first one fits all the occurrences of a human sujud to The God, but the second one does not fit 17107, 109. How can someone kneel and bow the head everytime on hearing The God's revelations? For example, while walking on the street, or driving a car, or performing other activities of daily life or business, you hear The God's revelations being recited, how can you keep falling to the ground kneeling and with the head bowed after every sign you hear?

Peace

SarahY

Hmm a lot of links and reading to do I just wanted to say

Thanks for your reply Wakas ok you?re right the superficial approach appears to be more obvious and revered. But let?s forget that then how does one do sujood how does one do ruku? As per Quran? Do you believe they are a part of salat or not part of salat but something different?

What I mean by the last paragraph is, I claim myself to be a muslim, doesn?t that in itself show that I recognise and acknowledge the Quran? Or that I am a submitter to God? If so is that enough or what more is there to ?sjd?

The only way people interpret XYZ as true is because of their preconceived notion of what the word may mean. That?s why this is a contested topic.

Wakas

AQ does not define a specific action that represents sjd, nor for rk3. From the usage, it is clear, it is not exclusive to salat, it happens at other times/situations also. This is important and can also be seen from the classical arabic meanings.

So if AQ did not define it, I do not wish to either, but I can give you my thoughts.

Let's say one is participating in a group/communal salat/homage/bond, then rk3 can be to turn up on time, helping out, listen attentively, speak with humility if speaking, dress appropriately etc. sjd can be to give recognition/acknowledgement, lets say at the end as per 4102, by any action, e.g. nodding, standing up, affirming with a statement, reciting a part of AQ portraying this, a praising remark, obeying or agreeing to what was discussed etc.

SarahY

Hmm ok thanks for that

almarh0m

Salamun alaykum

Whether one believes in Salat as 'ritual prayers' or Salat as a 'commitment/bond' etc , Rukoo and sujood for the former almost always taken as physical bowing and prostrating and for the latter as respect and obeying . In either case Salat always involves 'rukoo and sujood' just as The Focal Point is an integral part of the Al Masjid al Haram or " The inviolable Intitution of Obedience or The Law . ( Salat, The Focal point and Al Masjid al Haram is The Package ).

Peace

almarh0m

Wakas

peace,

Salamun alaykum

Salat always involves 'rukoo and sujood'

Evidence from AQ?

almarh0m

Peace Bro Wakas

peace,

Evidence from AQ?

If you are asking me to provide evidence from the AQ regarding a verse that expressly states Salat , Rukoo and Sujood in one ayat , I am afraid I can't give you one . Unless of course you know one such verse then I'll be grateful if you could lead me to it ( I was not translating any particular verse ) . What I expressed in my previous post of which your question is based , is my 'over-all' understanding of Islam according to AQ , as if I was to take 'Salat' , 'Rukoo' , 'Sujjod' , 'The Focal Point' , 'The Law ' as well as "The Guidance " in piecemeal fashion , then I would be as far astray as anybody that is lost .

What would be the meaning of salat if it does not entails all of the above ? I think this is where most of the people fail to see that we should not take the essence of Islam in isolation to each other . By that I mean that AQ as the book of guidance should be studied and understood in contextual as well textual manners . Based on my understanding of AQ , I believe that the whole question of 'Rukoo' and 'Sujood' is part of "Salat" as a 'commitment to respect and Obey' the law of god as well as the law of the land wherever we may be . Rukoo and Sujood may not be mentioned together with Salat in one verse , but they are implied or inferred , otherwise what is the meaning of Salat without the action of respecting and obeying the law ?

As always , I appreciate any help from you or anyone to better my understanding of Deen al Islam .

Peace

almarh0m

truthseeker11

Peace Wakas, everyone,

I have a new understanding about "faithaa sajadoo" in 4102. Sujud is "submission/obedience/acknowledgment" so why can't "faithaa sajadoo" in 4102 refer to completing the salaat instead of a separate physical sujud? Upholding the salaat itself is submitting to/obeying/acknowledging the god/sujud in the context of 4102.

When they have submitted/obeyed/acknowledged = when they have completed the salaat

In other words,

Upholding the salaat = sujud in the context of 4102

Q_student

Peace Wakas, everyone,

I have a new understanding about "faithaa sajadoo" in 4102. Sujud is "submission/obedience/acknowledgment" so why can't "faithaa sajadoo" in 4102 refer to completing the salaat instead of a separate physical sujud? Upholding the salaat itself is submitting to/obeying/acknowledging the god/sujud in the context of 4102.

When they have submitted/obeyed/acknowledged = when they have completed the salaat

In other words,

Upholding the salaat = sujud in the context of 4102

Peace Brother
You have rotated to 180 degrees what you were saying a few days back.I hope you will not rotate further.
Regards

No longer a Sunna-rejecter

Peace Wakas, truthseeker11, all,

do you bow and prostrate in salaat or do you do it "mentally"?

truthseeker11

Peace student,

I have always maintained that 4102 is proof of a physical sujood. My new understanding is consistent with that. The act of salaat is a physical act in addition to the mental, and upholding this physical and mental act of salaat in accordance with the god's words is itself submitting to the god or "sujud". When someone remembers the god, glorifies and praises him with humility and reads the qur'aan with understanding at regular times of the day according to the god's commandments, thereby submitting to him, if that itself is not sujud in the context of 4102 then what is?

Wakas

peace truthseeker, all,

Whilst I understand your reasoning, and agree to a certain extent, but wouldn't you still have the same question, i.e. how do you determine the end of the regular/timed salat (bond/homage) in a group setting? Please ponder on this point along with 558 and 835.

do you bow and prostrate in salaat or do you do it "mentally"?

http//free-minds.org/forum/index.php?topic=9597865.msg193643#msg193643 (as referenced by me earlier)

My understanding is that the regular/timed salaat is for the mumineen, and since I do not consider myself a mumin, I do not uphold it, thus do not bow and prostrate in it. But if I were to uphold it, then no I would not physically bow or prostrate as the evidence for doing this is weak from AQ.

truthseeker11

Peace Wakas,

If I tell a group of students

"Please show up for class and then WHEN YOU ARE DONE then you can leave".

How do the students know when the class is done? Obviously the teacher or the students determine that.

"When you are done" implies "when you have taken your class". The class could be 10 minutes or it could be three hours. The teacher taking the class will determine when the class is over or if the students are having a group discussion then they will determine it with mutual agreement or if a student is studying by himself/herself, then the student will determine it. It does not imply that only if you jump up and down at the end of class, then it is done. That would be a nonsensical interpretation of my statement above.

4102 is similar

4102 And if you are with them and you uphold the connection/bond for them, then let a group from amongst them stand with you and let them bring their weapons; and when they have SUBMITTED then let them stand guard from behind; and let a group who has not yet connected/bonded come and connect/bond along with you, and let them be wary and let them bring their weapons with them.

Here "when they have submitted/faithaa sajadoo" clearly refers to "uphold the connection/bond", and it implies "when they have upheld the salaat/when they are done with the salaat". The "you uphold......for them" implies that the person leading the salaat session will determine when the salaat session (session of learning the qur'aan and session of remembrance/glorification/praise of the god) is finished.

God commands the believers to uphold the salaat and they submit by upholding the salaat. The submission/"sujud" is the upholding of the salaat itself. "When they have submitted" refers to "when they have upheld the salaat according to the god's commandment". In my understanding, "faithaa sajadoo/when they have submitted" in 4102 refers to upholding the whole salaat rather than just how it is ended. Just like in my above example, "when you are done" refers to taking the entire class rather than how it was ended.

Wakas

peace ts11,

I am assuming the "jumping up and down" comment was some sort of point for my consideration, but that is not what I discussed in this very thread in the context of 4102.

As far as I'm aware "fa-itha sajadoo" means "then/so when they have sjd", and implies a sequence. You still did not answer my question on a practical end-point. However, I agree that it is likely the leader of the group will be the one determining the end-point, and may, for example, end with something that would incite an end-point, e.g. when it is read to them, they say "we hear and obey" (as per AQ). He could just end with "... and that concludes today's salat" and illicit no reaction from the group. That is also possible.

Thus, both our understandings are acceptable interpretations, and at the present time, I cant think of anything that would give more weight to one over the other. This may be clarified in future.

truthseeker11

Peace Wakas,

Thank you for your comment. One point in your comment about the "we hear and obey" part brought me a sudden realization and when I researched it gave me chills and goose bumps with excitement. I think I might have finally discovered what "sujud" is according to the qur'aan in the context of salaat. Let me illustrate with evidence

17107 Say ?Believe in it or do not believe in it. Those who have been given the knowledge before it, when it is recited to them, they fall to their chins sujjadan.?

According to the above sign, whenever the knowledgable hear the signs of the god, they fall in sujud. The qur'aan always explains itself. The mystery is solved when we consider other signs from the qur'aan that describe what they did after they heard the signs, thereby explaining EXACTLY what "sujud" is in context of hearing the signs of the god. Group salaat usually involves reading from the qur'aan by the leader to an audience. The following signs tell us what the audience did when signs from the qur'aan were read to them

2285 The messenger believes in what was sent down to him from his Lord. And the believers, all who believe in God, and His angels, and His Scriptures, and His messengers ?We do not differentiate between any of His messengers;? and they said ?We hear and obey, forgive us O Lord, and to you is our destiny.?

Here, the red part of the sign was read to them and what they did after hearing the sign is the blue part. Putting 17107 and 2285 together we can clearly see that the "sujud" in the context of hearing the sign is saying "we hear and obey, forgive us o lord, and to you is our destiny".

57 And recall God?s blessings over you and His covenant that He has bound you with, for which you have said ?We hear and obey,? and be aware of God; for God knows what is inside the chests.

According to this sign, whenever they were reminded about the god's blessings and his covenant that he has bound them with (obviously from the qur'aan), they said "we hear and obey". Therefore, putting 17107 together with this sign it is clear that "sujud" in the context of hearing the god's signs is saying "we hear and obey".

2451 The utterance of the believers when they are invited to God and His messenger to judge in their affairs is to say ?We hear and obey.? These are the winners.

How much clearer can the god be? According to this sign, when they are invited to the god and his messenger to judge in their affairs (obviously through reading his signs to them), their utterance is "we hear and obey". Putting 17107 together with 2451 it becomes clear that the sujud in the context of hearing the signs of the god is to utter "we hear and obey".

Now contrast this with the refusal of the rejecters to "sujud" on hearing the god's signs

293 And We took your covenant, and raised the mount to be above you ?Take what We have given you with strength, and listen.? They said ?We hear and disobey!?, and they had consumed the calf inside their hearts by their disbelief. Say ?Miserable indeed is what your belief orders of you if you are believers!?

446 From amongst the Jews there are those who take the words out of context, and they say ?We hear and disobey, and listen but let not any listen, and shepherd us,? in a twisting of their tongues and as a mockery of the system! And had they said ?We hear and obey, and listen, and watch over us,? it would have been better for them and more upright; but God has cursed them for their disbelief, they do not believe except very little.

They refuse to "sujud" by saying "we hear and disobey, and listen but let not any listen, and shephard us". Probably this is the noise and aversion referred to in 835 when they "let not any listen".

In this sign, the god also explains what the correct "sujud" is on hearing the words of the god, i.e. saying "we hear and obey, and listen, and watch over us".

Falling to the chins sujjadan could be either bowing the head until the chin touches the chest while saying "we hear and obey" or saying "we hear and obey" and also meaning it from the heart and saying it with conviction.

No longer a Sunna-rejecter

17105 It is with truth that We have sent it down, and with truth it came down. We have not sent you except as a bearer of good news and a warner.

17106 With the Qur'an which We have gradually unfolded, so that you might convey it to mankind by stages. Indeed, We have sent it down step by step

17107 Say, "Acknowledge it or do not acknowledge. Those who have been given the knowledge before it, when it is recited to them, they fall to their chins prostrating.

17108 They say, "Praise be to our Lord. Truly, the promise of our Lord was fulfilled."

17109 They fall upon their chins crying, and it increases them in humility.

17110 Say, "Call on God or call on al Rahman. Whichever it is you call on, to Him are the best names." Do not be loud/public in your contact prayer, nor quiet/private; but seek a path in between

17111 Say, "Praise is to God, who has not taken a son, nor does He have a partner in sovereignty, nor does He have an ally out of weakness." Glorify Him greatly.

It could be that the "falling on chins prostrating" is linked to the contact prayer, when read in context.

Peace

Wakas

peace ts11,

I agree with the gist of what you said, except your last sentence. Please see the following links for further info

http//free-minds.org/forum/index.php?topic=9598350.msg202325#msg202325
http//free-minds.org/forum/index.php?topic=9598240.msg199419#msg199419

Thoughts?

peace p1993,

There may be an association, but the literal or physical interpretation of that phrase has been refuted beyond doubt, see above.

truthseeker11

Peace Wakas, everyone,

Whilst I am leaning towards the idiomatic interpretation of "fall to chins sujjadan" because of the association with saying "we hear and obey" on hearing the signs of the god, your third point in http//free-minds.org/forum/index.php?topic=9598240.msg199419#msg199419 would be applicable to the idiomatic interpretation too.

Because salat involves reciting or listening to the god's words (which is what AQ strongly implies) then pretty much as soon as salat began, we would have to say "we hear and obey" to fall sujjadan, thus ending the salat as per 4102, meaning it would last less than 20 seconds! It would seem logical that the audience should wait for the leader's announcement that he/she has finished reading the qur'aan and then everyone can fall sujjadan by saying "we hear and obey" with utmost humiliation. Then actually obeying those signs of the god in their practical day to day life would bring the sujud to completion.

I just gave the two possibilities and presently am leaning towards the idiomatic interpretation of fall to chins sujjadan. English language also has similar idiomatic usage of the word fall as explained in one of my earlier posts.

Another point is that physical prostration and bowing is directional by its nature whereas the god is in the east and the west and everywhere and piety is not to face the east or the west (2115, 2177). Saying "we hear and obey" on hearing the god's signs would be an unambiguous sujud only to the god and therefore would distinguish the sujud to the god from sujud to the sun and the moon (2724, 4137) especially at the two edges of the daytime/near parts of the night (11114).

Maybe that is why when the criminals will be required to perform sujud on the Last Day they will not be able to do so because they will be physically prostrating instead of saying "we hear and obey"

6842 The Day will come when they will be exposed, and they will be required to sujud, but they will be unable to.
6843 With their eyes subdued, humiliation will cover them. They were invited to sujud when they were whole and able.

I think we can all arrive at the unanimous conclusion that according to the qur'aan itself, "sujud" in the context of salaat can only be saying "we hear and obey" with utmost humiliation on hearing the god's signs which would cover both sujud and ruku3.

I request you or any other moderator to move this thread to the appropriate section of salaat for maximum benefit to readers.