By Umarrah Javed Al-Hadi
Prostration (sajdah) is an essential aspect of Islamic prayer and a symbol of submission, humility, and devotion to Allah. It is mentioned numerous times in the Quran and was practiced by our beloved Prophet Muhammad ﷺ as a means of drawing closer to Allah. In this article, we will delve into the meaning of sajdah, the various types of prostration in Islam, the correct way to perform it, and its significance.
The Meaning of Sajdah
The word “sajdah” (سجدة) is an Arabic word that is derived from the root letters “s-j-d” (س-ج-د). The Arabic language is based on a system of trilateral roots, with most words being derived from a three-letter root. The root “s-j-d” has the general meaning of “to prostrate” or “to submit”.
The word “sajdah” is a noun and refers specifically to the act of prostration during Islamic prayer. It can also be used to refer to a physical place of prostration, such as a prayer mat or the ground where one prostrates during prayer. In Islamic terminology, sajdah refers to the act of placing one’s forehead, nose, hands, knees, and toes on the ground in worship of Allah.
A core part of a Muslim’s faith is that Allāh is the only one that we can prostrate to, as He alone is the Lord of the worlds and therefore it is only befitting that we prostrate to Him.
Verses of Prostration in the Quran
The Qur’ān not only mentions prostration as a term related to salah, there are also fifteen verses that are followed by a symbol (۩) that encourages the one receiving those verses to prostrate. The fifteen verses are:
- Surah Al-A’raf:
“Indeed, those who are near your Lord are not prevented by arrogance from His worship, and they exalt Him, and to Him they prostrate.” [7:206] - Surah Ar-Ra’d:
“To Allah bow down all those in the heavens and the earth—willingly or unwillingly—as do their shadows, morning and evening.” [13:15] - Surah Al-Nahl:
“And they fear their Lord above them, and do whatever they are commanded” [16:50] - Surah Al-Isra’:
“And they fall down upon their faces weeping, and it increases them in humility.” [17:109] - Surah Maryam:
“Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.” [19:58] - Surah Al-Hajj:
“Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates – for him there is no bestower of honor. Indeed, Allah does what He wills.” [22:18] - Surah Al-Hajj:
“And they fall down upon their faces weeping, and it increases them in humility.” [22:77] - Surah Al-Furqan
“And when it is said to them, “Prostrate to the Most Merciful,” they say, “And what is the Most Merciful? Should we prostrate to that which you order us?” And it increases them in aversion.” [25:60] - Surah Al-Naml:
“˹He is˺ Allah! There is no god ˹worthy of worship˺ except Him, the Lord of the Mighty Throne.” [27:26] - Surah Al-Sajdah:
“Only those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt [Allah] with praise of their Lord, and they are not arrogant.” [32:15] - Surah Sad:
“[David] said, “He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds – and few are they.” And David became certain that We had tried him, so he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah].” [38:24] - Surah Fussilat:
“But if the pagans are too proud, then ˹let them know that˺ those ˹angels˺ nearest to your Lord glorify Him day and night, and never grow weary.” [41:38] - Surah Al-Najm:
“So prostrate to Allah and worship [Him].” [53:62] - Surah Al-Inshiqaq:
“And when the Qur’an is recited to them, they do not prostrate” [84:21] - Surah Al-‘Alaq:
“Again, no! Never obey him ˹O Prophet˺! Rather, ˹continue to˺ prostrate and draw near ˹to Allah˺.” [96:19]
It is narrated on the authority of Abu Huraira that when, the son of Adam recites the Ayat of Sajdah (prostration) and then falls down in prostration, the Satan goes into seclusion and weeps and says: Alas, and in the narration of Abu Kuraib the words are: Woe unto me, the son of Adam was commanded to prostrate, and he prostrated and Paradise was entitled to him and I was commanded to prostrate, but I refused and am doomed to Hell. [Sahih Muslim 81a]
Prostration in the Life of The Prophet ﷺ
Our beloved Prophet Muhammad ﷺ is the role model for Muslims and is the perfect example of how to live a life in accordance with Islamic teachings. He performed sajdah in his prayer and encouraged his companions to do the same. He also performed sajdah as a means of seeking forgiveness and guidance from Allah. There are several instances in ahadith that highlight the significance of sajdah in the life of the Prophet.
For example, we learn from Sahih al-Bukhari (Hadith 1079): Narrated Ibn `Umar: Whenever the Prophet (ﷺ) recited the Sura which contained the prostration of recitation he used to prostrate and then, we, too, would prostrate and some of us did not find a place for prostration.
From his example (ﷺ) we are also able to learn the correct way to prostrate. Performing sajdah correctly is essential to ensuring that the act is accepted by Allah. The following are the steps involved in performing sajdah:
It was narrated that Jabir said: The Messenger of Allah (ﷺ) said: “When anyone of you prostrates let him be balanced in prostration, and not spread his arms as a dog does.” [Sunan Ibn Majah 891]
Narrated Al-Bara’: The bowing, the prostrations, the period of standing after bowing and the interval between the two prostrations of the Prophet (ﷺ) used to be equal in duration [Sahih al-Bukhari 801]
Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “A slave becomes nearest to his Rubb when he is in prostration. So increase supplications while prostrating.” [Muslim].
It was narrated that Ibn Mas’ud said: “The Messenger of Allah (ﷺ) said: ‘When anyone of you bows, let him say in his bowing: “Subhana Rabbiyal-‘Azim (Glory is to my Lord, the Most Great)” three times; if he does that his bowing will be complete. And when anyone of you prostrates, let him say in his prostration, ‘Subhana Rabbiyal-A’la (Glory if to my Lord, the Most High)” three times; if he does that, his prostration will be complete, and that is the minimum.’” [Sunan Ibn Majah 890]
It is important to note that the hands, feet, and other body parts should be placed on the ground in a specific way during sajdah. The hands should be placed parallel to the shoulders, with the fingers close together and pointing towards the Qiblah. The feet should be placed upright, with the toes pointing towards the Qiblah. The forehead, nose, and knees should be placed on the ground gently and without force.
In addition to this, the Prophet ﷺ advised prostration to Allāh in the case of forgetfulness in salah:
Narrated Abdullah bin Malik bin Buhaina: Once Allah’s Messenger (ﷺ) led us in the Zuhr prayer and got up (after the prostrations of the second raka) although he should have sat (for the Tashahhud). So at the end of the prayer, he prostrated twice while sitting (prostrations of Sahu). [Sahih al-Bukhari 830]
Story of Creation: Prostration to Adam (as)
When Adam (AS) was created by Allāh, Allāh commanded the angels to prostrate to him. When this happened, Iblees (who was a jinn but due to his righteousness had been permitted to be in the assembly of angels at this time):
“And [mention] when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.” [2:34]
An important matter to note here is that this worship was a worship of honour and respect not one of worship as that is reserved only for Allāh. This incident was the manifestation of Iblees’ arrogance and the declaration of his war against Adam (AS) and his descendants.
Through this we can learn the absolute significance of prostration and how it separates the believers from the non-believers. It has the power to differentiate those that hear the commands of Allāh and obey and those that hear His command and disobey. May we all be among those that immediately submit and obey.
Benefits of Sajdah
Prostration is considered a highly virtuous act in Islam, and Muslims are encouraged to perform it regularly. The following are some of the benefits of performing sajdah:
- A means of drawing closer to Allah: As mentioned earlier, sajdah is a means of demonstrating one’s submission and devotion to Allah. It is a reminder that Allah is the ultimate source of guidance and blessings, and Muslims should strive to seek His pleasure through their actions.
- A means of seeking forgiveness: Sajdah is also a means of seeking Allah’s forgiveness and mercy. Muslims are encouraged to recite supplications and ask for forgiveness during sajdah, as this is a time when Allah is most likely to respond to their prayers.
- A means of developing humility: Sajdah is a physical act of humility, as it involves placing one’s forehead on the ground, which is the lowest point in one’s body. It is a reminder that no matter how great one’s status or wealth may be, they are ultimately humble servants of Allah.
- A means of physical and spiritual purification: Sajdah is also a means of purifying oneself physically and spiritually. It is a way of expressing gratitude to Allah for the blessings He has bestowed upon us and seeking His guidance and blessings for the future.
Conclusion
In conclusion, prostration (sajdah) is an essential aspect of Islamic prayer and a symbol of submission, humility, and devotion to Allah. It is mentioned numerous times in the Quran and was practiced by Prophet Muhammad ﷺ as a means of drawing closer to Allah. Performing sajdah correctly is essential to ensuring that the act is accepted by Allah, and Muslims are encouraged to follow the example of the angels and prostrate to Allah in prayer, as a sign of their submission and devotion to Him. Sajdah is considered a highly virtuous act in Islam, and Muslims are encouraged to perform it regularly as a means of seeking Allah’s forgiveness and mercy, developing humility, and purifying themselves both physically and spiritually.
What do you think? Share your reflections below!
Dear brothers and sisters,
Please read the following with an open mind without rushing to judgment. The argument presented make so much sense. I am copying this from a book that I found online at TheQuranTheUntoldTruths(dot)com (www.thequrantheuntoldtruths.com). You can make your conclusion after reading the whole thing. Salams:
Like many other words, the Quranic meaning of ‘sajada’ has been misinterpreted to mean a physical motion called prostration. The Muslims use this interpretation to justify one of the postures in their invented ritual-worship that they call ‘Solaa’. After reviewing this Chapter, you will realize that the Quranic usage of this Arabic word is not ‘prostration’. Aidid Safar, in his book ‘Metal Bondage’, has elaborated the true Quranic meaning of this word as: to give consent or to agree to something or to admit something is true.
Does the Quran really tell us to do ‘physical prostration’? Let’s look at a few Quranic verses and see what sajada really means. Here is a common interpretation of a verse that we already discussed in the previous Chapter, which contains the word sajada.
Q 2:34
Sahih Intl’
And [mention] when We said to the angels, “Prostrate (asjudu) before Adam”; so they prostrated (fa-sajadu), except for Iblees. He refused and was arrogant and became of the disbelievers.
[Also, see Quran 7:11, 15:29-31 & 38:72-74.]
Someone who prostrates physically to another created being is a ‘mushrik’ – one who associates partners with allah (= the god). Then, how could allah command the ‘malaaika’ to ‘prostrate’ before Adam as interpreted in the above translation? Does it make any sense?
Please note that ‘malaaika’ or ‘angels’ are the Universal Forces of nature, who uphold the Universal Laws (= shiya-an). As per the above verse, where it states, “We said to the malaaika”, which includes Iblis (= Lucifer), to “asjudu (= consent) to Adam”, and everyone did, except the malaaika called Iblis. We learned in the previous Chapter that Iblis (= Lucifer) is the source of all evil, and satan is the evil characteristic of any entity, whether it be humans or jinn (= genie).
So, what allah commanded ‘malaaika’ (= forces of nature = angels) was ‘to consent‘ or ‘be of service’ (= consent = asjudu – root: sa-ja-da) to Adam (= humankind) for which they agreed (fasajadu = root: sa-ja-da), except Iblis. This consent of the ‘malaaika’ to Adam (ie: humankind) allowed humans the ability to harness the ‘forces of nature’ (= malaaika) to our own advantage. When you look at all the advancements in science and technology around us today are due to the consent (= sajada) given by malaaika for the benefit of humankind. Unfortunately, however, humans did not get the consent of Iblis (= Lucifer). So, the freewill of humankind has this constant battle between good and evil energy, within their internal domain (ie: what its soul whispers) and the external domain (ie: subliminal messaging from evil jinn and humans).
Therefore, ‘sajada’ does not mean a physical prostration. Thus, the correct meaning of the above verse is as follows:
And when We said to the ‘malaaika’ (= universal forces of nature = angels): “Consent (= be of service = asjudu – root: sa-ja-da) to Adam”; so they all consented (fasajadu – root: sa-ja-da), except Iblis. He refused because of pride, and so became a rejector of Divine command.
As per verse 53:27, those who believe the malaaika (= angels = universal forces of nature) as female beings (eg: fairies with wings), do not believe in the Hereafter.
Quran 53:27: Only those who do not believe in the Hereafter consider the forces of Nature (= malaaika) as female beings and name them with female names.
Dr Shabbir Ahmed, in his book, QXP, has given a synopsis under verse 2:34, which is worth mentioning. However, I do not agree with the last part of this synopsis, which is crossed off below (Note: Iblis is a proper noun. Satan is the characteristic or title of Iblis. please refer Chapter 11):
Thus, God endowed mankind with the ability to harness the forces in Nature through science. There is, however, an internal domain He has designed within humans, Nafs or ‘Self’ – Call it ‘I’, ‘Self’, ‘Ego’, ‘Personality’, ‘I-am-ness’, ‘Me’. This has been placed for humans to exercise free will and achieve personal growth or self-actualization. But this ‘self’ is vulnerable to the evil prompting of its own intrinsic selfish desire or from extrinsic sources. In that situation the ‘self’ rebels against the higher controls of human judgment, and more importantly, against the revealed Moral Values. This rebellious state of the ‘self’ has the ability to rationalize its desire and emotions through the intellect. And this rebellious state of the ‘Ego’ is Satan or Iblees. It was this Iblees that refused to humble itself to the higher human controls of judgment and Divine Commands.
As per the above Quranic verse (2:34), we learned that Iblis was also part of the ‘Universal Forces of nature’ (= malaaika), but he disobeyed God’s command, and God called him satan. Satan, as the Quran describes him, is any entity that has the evil characteristic of Iblis in thoughts and actions, which we discussed in the previous Chapter. The derivatives of the root word ‘Sa-Ja-Da’ used in this verse mean ‘consent’, and not a physical prostration.
The following verse, according to many translators of the Quran, indicates that everything in heaven and earth, including the sun, moon, stars, mountains, trees, creatures, and many of mankind, prostrate to God. We can clearly see, like in the previous example above, that when we apply the wrong meaning to a word, many of the sentences in the Quran won’t make sense. It sounds ridiculous to believe that all these creations of God, including the celestial bodies physically prostrate to God. However, when you apply the appropriate meaning without any preconceived ideology, the whole sentence makes sense.
Q 22:18
Pickthall
Do you not see that to Allah prostrates (insert: consents = yasjudu – root: sa-ja-da) whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates – for him there is no bestower of honour. Indeed, Allah does what He wills (see also Q 16:49).
[‘Kazeerun min-an-nasi’ = many of the mankind. ‘Daabbah’ = All kinds of living beings that crawl on their belly, walk on two or four feet, or fly. ‘Ma-yasha’u’ = what allah will according to His laws of ‘cause and effect’]
Note: The edit ‘prostrates’ and the insert (consent = yasjudu – root: sa-ja-da) above are mine.
Let us now look at the story of the prophet Joseph in Chapter 12 of the Quran.
As per verse 4 of this chapter, prophet Joseph saw in a dream that eleven planets, the sun, and the moon doing ‘sujood’ (sajideen – root: Sa-ja-da) unto him. Are we to understand that these celestial bodies prostrated to prophet Joseph, or gave their consent to him? Here is a common translation of this verse:
Q 12:4
Pickthall
When Joseph said unto his father: O my father! Lo! I saw in a dream, eleven planets and the sun and the moon, I saw them prostrating (Insert: consenting = sajideen – root: sa-ja-da) themselves unto me.
Note: The above edit for ‘prostrating’ and the insert is mine.
Later in the chapter (verses 99 and 100), we learn that the interpretation of Joseph’s dream was that he requested his father, mother, and eleven of his siblings to come join him in Egypt, and they all accepted his invitation. In other words, they all consented to his request. What does this mean? Does it mean that Joseph’s parents and the eleven siblings physically prostrated to him? That would definitely mean idolizing or venerating another creation of allah, which is against the divine commands of HIM. It will be a slander even to suggest that Joseph’s father, Jacob, who was also a prophet, physically prostrated to his son, Joseph. Here’s a common translation and its error.
99: And when they came in before Joseph, he took his parents unto him, and said: Come into Egypt safe, if Allah will!
100: And he placed his parents on the seat of honour, and they fell down before him prostrate (Insert: humble themselves to him, consenting), and he said: O my father! This is the interpretation of my dream of old. My Lord has made it true, and He has shown me kindness, since He took me out of the prison and has brought you from the desert after Satan had made strife between me and my brethren. Lo! my Lord is tender unto whom He will. He is the Knower, the Wise.
[Kharru = humble themselves. Sujjadan = consenting]
Note: The above edit ‘fell down before him prostrate’ and the insert ‘humble themselves to him consenting’ (= kharru-lahu-sujjadan – root: sa-ja-da) is mine.
Let’s look at a few more verses where ‘sajada’ is used.
Q:19:58
Pickthall
Those were the ones upon whom Allah bestowed favour from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.
Note: ‘fell in prostration and weeping’ should be translated as ‘humble themselves consenting (= kharru-sujjadan – root: sa-ja-da) in tears.
In many places of the Quran, it states that when the messengers of God and the believers hear the words of the lord, they obey – “We hear and we obey” (sami’u-na wa-ata’u-na). (See Quran 2:285; 5:7; 24:51). This is what is expected from the messengers and anyone who wishes to become a true ‘submitter’. After all, this is what identifies someone as a ‘muslim’ (= one who submits to the laws of God). It is beyond any ethical reasoning to believe that the messengers of God and believers ‘prostrate’ (physically) when they hear words from the creator. A mere physical prostration doesn’t indicate that the commands of God are implemented or fulfilled.
Q 32:15
Sahih Intl’
Only those who believe in Our verses, when they are reminded by them, fall down in prostration and exalt [Allah] with praise of their Lord, and they are not arrogant.
Note: ‘fall down in prostration’ above should be translated as ‘humble themselves consenting’ (= kharru-sujjadan – root: sa-ja-da)
When people are presented with the truth in the scripture, they either accept it or reject it. However, in all practicality, the people who are convinced of the words of allah (= the god) in the scripture, ‘humble themselves consenting to His commands’ (= kharru-sujjadan – root: sa-ja-da), but not fall down in physical prostration.
Let us look at another common translation of a verse from the Quran.
Q 2:58
Pickthall
And when We said: Go into this township and eat freely of that which is therein, and enter the gate prostrate, and say: “Repentance.” We will forgive you your sins and will increase (reward) for the right-doers.
The question we should be asking is, how could you enter the gate in prostration?
It should be clear to you now that when you apply the wrong meaning to the Arabic root word ‘sa-ja-da’ in the Quran, like with many other Quranic Arabic words, the sentences do not make sense. Therefore, the correct interpretation of the above verse should be:
And when We said: “Go into this township and eat freely of that which is therein, and enter the gate consenting, and repent, We will forgive you your sins and will increase (reward) for the right-doers”.
Let us check another common translation of a verse:
Q 17:106–107
QXP
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, as one Revelation.
Say, ‘Believe in it or do not believe in it.’ Those who have been given knowledge before it, when it is recited to them, they fall down to their chins, prostrating.’ [Zaqan = Chin, and not face]
Since the Muslims believe that ‘suj-ja-dan’ in verse 17:107 is prostrate, they could not see any other way to interpret ‘yakhirroona lil-azkhani sujjadan’ other than ‘they fall down to their chins or faces, prostrating’. QXP had translated it as, ‘they fall down to their chins, prostrating’, whereas all other translators of the Quran have translated it as ‘they fall down to their faces, prostrating’. The word face is not even mentioned in the above verse. Unfortunately, this is how strong their conviction is, to the indoctrination, which has blinded them from even seeing the incongruity of their translation. ‘Azqani’ means jaws or chins, not faces. ‘yakhirroona lil-azkhani’ is an idiom, which means “their jaws dropped in humility”, to indicate their astonishment at the mere truth presented in the Quran, as they were already familiar with the truth before it. Since it all made sense to them when they heard the truth in the Quran, their jaws dropped in humility, consenting (= yakhirroona lil-azkhani sujjadan – root: sa-ja-da).
The correct interpretation should be:
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, as one Revelation.
Say, ‘Believe in it or do not believe in it.’ Those who have been given knowledge before it, when it is recited to them, their jaws dropped in humility, consenting.’
A few other verses where the root word ‘sajada’ is used:
Q 7:206
Pickthall
Lo! those who are with thy Lord are not too proud to do Him service (= ibadathi-hi – root: a’-ba-da), but they praise Him and consent (= yasjudu – root: sa-ja-da) to Him.
Q 53:62
Nay, rather consent (= asjudu – root: sa-ja-da) yourselves to God and serve (= a’budu – root: a-ba-da) Him.
What is ‘masjid’?
By the same definition, ‘masjid’, a derivative of the root word ‘sa-ja-da’ means ‘consented decrees’. The word ‘masjid’ is used in numerous verses in the Quran and has become an important part of the religion Islam. They claim it is a ‘place of worship’ for the Muslims. Since this is an important subject, I have dedicated the whole of Chapter 26 to discuss this topic. I suggest you not to skip Chapters and read this book in the order it has been presented in, as it is important to understand certain key components before moving to the next Chapter.
What is “ruku’u”?
This means, concede = acknowledge as true, just, or proper. It doesn’t mean a physical bowing. Again, the religionists have twisted the meaning of this word to justify their ritual-worship. They claim ruku’u means a physical motion in bowing down in their daily ritual-worship. But, wherever the Quran mentions about ruku’u, there is no mention of it as part of any ritual-worship. ‘Ruku’u’ in the Quran cannot mean a physical motion as in bowing-down. If it does, most of the verses where this word is used won’t make any sense. Let’s have a look.
Q 77:48
Sahih Intl’
And when it is said to them, “Bow [in prayer],” they do not bow
Bow down in prayer? The word ‘arka’u’ doesn’t mean a physical bowing, as most people believe. If you read the 2 proceeding verses, it indicates arka’u to the Quran. Therefore, the most sensible interpretation is:
When it is said to them: Concede, they concede not (to the commands of their Lord in the Quran)!
In Chapter 2, verses 40, 41, and 42, God addresses the ‘children of Israel’, reminding them of the blessings that God bestowed upon them, and to fulfill their promises to Him. HE further states in verse 41, for them to believe what HE has revealed now, confirming what they already have, and be not the first to reject it (ie: the Quran) and be mindful of HIM. And in verse 42, HE states, not to confound the truth with falsehood and not to conceal the truth while they were well aware of it. Then in verse 43, He states the following:
Q 2:43
Uphold Solaa, keep zakaa, and concede with those who concede (to the commands of your Lord)
In verse 43, God instructs the ‘children of Israel’ to concede with those who concede to everything mentioned in verses 40 to 42. God did not tell them to physically ‘bow down with those who bow down’.
Let’s look at another verse.
Q 38:24
QXP
David said, ‘He has certainly wronged you in demanding your farm in addition to his farms. Many close associates and partners (in business) treat each other unfairly, except those who believe (in the Law of Recompense) and care for others but few they are.’ Afterwards, David thought that We had tried him. (The economic system in his kingdom needed reform.) He asked forgiveness of his Lord, and bowed in humility (insert: humble himself conceding = kharra rakian – root: ruku’u) and turned to Him (for guidance).
Note: The edit and the insert above are mine.
Humble themselves consenting = kharru sujjadan – root: sajada
Humble themselves conceding = kharru rakian – root: ruku’u
Q 22:77
Pickthall
O ye who believe! Bow down and prostrate yourselves, and worship your Lord, and do good, that haply ye may prosper.
The correct interpretation should be:
O You who have believed! Concede (arka’u – root: ruku’u) and consent (= asjudu – root: sajda) and serve (a’budu – root: a-ba-da) your Lord. And do good to the society so that you may prosper.
Q 3:43
QXP
(Angels said to her), ‘O Mary! Gather courage (quit monasticism), submit to the commands of your Lord and bow with those who bow to commands
The correct interpretation should be:
(Malaaika inspired her), ‘O Mary! Obey your Lord (quit monasticism), consent to His commands (= asjudi – root: sajada) and concede (= arka’ee – root: ruku’u) with those who concede (= raki’een – root: ruku’u).
Points to ponder: Even though the root words ‘sa-ja-da (ie: sujud)’ and ‘ra-ka-‘a (ie: ruku’u)’ are mentioned in the Quran numerous times, they have not been used in relation to ‘solaa’. So, to claim ‘sujud’ and ‘ruku’u’ to mean ‘physical prostration’ and ‘physical bow-down’, and are part of ritual-worship, neither makes sense nor Quranic.
A sajadah is a piece of fabric—often beautifully decorated—that provides a clean and isolated space for Muslims to perform their prayers, especially when praying in a place that might not be clean (as cleanliness is a requirement for prayer).
📿 Why is it Important?
Cleanliness – Islam emphasizes cleanliness, and a sajadah ensures the ground is pure for prostration (sujud).
Focus and Reverence – The mat creates a designated sacred space, helping Muslims focus on their connection with God.
Tradition and Culture – Sajadahs are often passed down, gifted, or used during special occasions like Hajj or Ramadan.
jzakALLAH for the information
Alhamdulillah, it is a blessing that we, as Muslims, are able to perform Sajdah. It is a sign of humility, humbling ourselves spiritually, and experiencing a sensation of relief and comfort when our faces bow down to the ground.
Sajdah is not only an act but is a state in which the stars, trees, sun moon, and even shadows are. As Surah An Nisa ayat 102 called the Nmaz as sajdah so the whole concept of nmaz is sajdah
Please give us the Arabic verses and their meanings in each Sajdah (prostration).
masha allah jazakallahu khairan