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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
( ...
))(
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
:
(
))( ) (
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
:
(
)(
(
))
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 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
:
(
)
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
: .
(
))( ) (
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:
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
:
:
:
:
:
(
17
)
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
:
!
:
:
...
(
( ) ())
23
'Abdul Hamid Siddiqi, Sahih Muslim Rendered into English, Dar Al Arabia, Beirut, Volume I, Page 155
20
(
) :
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
()
(
))( ) (
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
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
(
)(
))(
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