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Author Topic: What is the Difference Between Sajda of Tazeem & Sajda of Worship ?  (Read 20172 times) Average Rating: 0
khaleelrazack99
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« on: February 08, 2010, 09:00:56 AM »

Bismillah Hir Rahman Nir Raheem . Jaz Allahu Ana Syedina Muhammaddan ( Sal-lal-lahu alaihi wa sallam ) Maa Huwa Ah-luh.

What is the Difference Between Sajda of Tazeem & Sajda of Worship ?
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« on: February 08, 2010, 09:00:56 AM »

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« Reply #1 on: February 08, 2010, 09:29:54 AM »

Bismillah Hir Rahman Nir Raheem . Jaz Allahu Ana Syedina Muhammaddan ( Sal-lal-lahu alaihi wa sallam ) Maa Huwa Ah-luh.

What is the Difference Between Sajda of Tazeem & Sajda of Worship ?

There are two types of Sajda (Prostration). One is the Sajda of Ibadah, and the other is Sajda-e-Tahiyyaat:

1.       Sajda-e-Ibadah (سجدهء عباده): This Sajda is performed for worshiping and it is done only and solely for Allah I. It is regarded as a fundamental part of worship. This Sajda is totally forbidden for any creation. It is for the One and only Creator, that is, Almighty Allah I.

2.      Sajda-e-Tazeem or Tahayyat (سجده تعظيم يا تحيت): This Sajda is performed without the intention of worship in honour and respect of anyone other than Allah I. The parents and brothers performed such Sajdas to Sayyiduna Yusuf alaihis salaam and the Angels performed to Nabi Adam alaihis salaam. However, this Sajda is Haraam in our Sharee’ah. Sayyiduna Rasoolullah sallallahu alaih wasallam has totally forbidden it for this Ummah.   

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« Reply #1 on: February 08, 2010, 09:29:54 AM »

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« Reply #2 on: February 08, 2010, 09:37:40 AM »

JazakAllah Altaf bhai, upto mark brother.
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« Reply #3 on: February 08, 2010, 09:50:30 AM »

Kia baat hay Altaf Bhai such a nice answer from your side
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« Reply #4 on: February 08, 2010, 09:50:55 AM »

Sajda-e-Ibaadat

Prostrating in worship to anything besides Allah Ta’ala is Shirk (polytheism), the most severe Kufr (disbelief).

The Holy Qur'an states: “Worship Allah only and do not ascribe anyone as His partner.” (Surah Nisaa, verse 36)

Never was this Sajda-e-Ibaadat permissible for anyone. “Do not prostrate to the sun or the moon but prostrate to Allah.” (Surah Haa Meem Sajdah, verse 37)


Sajda-e-Taazeemi

1) “And remember when We ordered the Angels to prostrate to Adam.” (Surah Baqarah, verse 34)
(2) “They (the parents and brothers of Hazrat Yusuf (Alaihis Salaam) fell in prostration to him.” (Surah Yusuf, verse 100)

In our Shari’ah, however, i.e. the Shari’ah of Sayyiduna Muhammad Mustafa (Sallal Laahu Alayhi Wasallam) Sajda-e-Taazeemi is prohibited. Hence, prostrating to respect the Holy Prophet (Sallal Laahu Alayhi Wasallam), any Wali, the Holy Ka'aba, Peer-o-Murshid, Mazaar Shareef, Qabar of a Wali, parents, etc. is Haraam and contrary to the Shari'ah of Islam. This is proven from the Holy Qur’an, Ahadeeth-e-Mubaaraka and rulings of the Ulema of Islam.

The Holy Qur’an: Abd bin Hameed reports in his “Musnad” that Imaam Hasan Basri (radi Allahu anhu) states: A Sahabi submitted to the Holy Prophet (Sallal Laahu Alayhi Wasallam), “We greet you like how we greet each other. Should we not make Sajda to you?” Rasoolullah (Sallal Laahu Alayhi Wasallam) replied, “No, but respect your Nabi and Sajda is the right of Allah only. Make Sajda for Him because prostrating to anyone besides Him is not permitted.”

Due to this incident, Ayah 80 of Surah Aale-Imraan and some verses before it were revealed. Allah Ta'ala states: “Will he order you to do disbelief even though you have become Muslims.” (Surah Aale-Imraan, verse 80)

Although some Commentators of the Holy Qur’an have written that this verse was revealed concerning the Christians of Najraan, but the general body of Mufasireen, e.g. Imaam Raazi, Imaam Nasafi, Imaam Suyuti, Allama Sulaiman Jamal, etc. have cited the first incident as the background of this Ayah's Revelation. Refer to “Tafseer Kabeer”, “Tafseer Madaarik”, “Tafseer Jalalain”, “Hashia Jamal ala Jalaalain”, etc. under this Ayah.

This is established that when some Sahaba asked Rasoolullah (Sallal Laahu Alayhi Wasallam) to permit them to make Sajda to respect him, he declined and said that Sajda must be made for Allah Ta’ala only! They didn't request him to worship him with the Sajda because they and everyone else knew that he called people to worship Allah Ta’ala (Tauheed).

The word “Kufr” was used by the Qur’an to demonstrate the severity of the prohibition of Sajda-e-Taazeemi, i.e. it is the likeness of disbelief (Kufr-e-Suwari).

Ahadeeth-e-Mubaraka: There are many Prophetic Traditions that can be cited but for the sake of brevity, we present only three Ahadeeth.

Hazrat Abu Hurairah (radi Allahu anhu) states that the Messenger said, “If I were to make anyone to make Sajda for any creation, I would order a woman to prostrate to her husband.” (Mishkaat Shareef, pg. 281, with ref. to Tirmidhi) Mulla Ali Qari writes under this Hadeeth, “Sajda for Ghair-Allah (anyone besides Allah) is not permitted.” (Mirqat, Vol. 3, pg. 467)

Hazrat Qais bin Sa’ad (radi Allahu anhu) states, “I visited the city of Heera where I saw that the people there made Sajda for their leaders. I thought in my heart that Rasoolullah (Sallal Laahu Alayhi Wasallam) is much more worthy of prostration.” The Sahabi then came to Rasoolullah (Sallal Laahu Alayhi Wasallam), related what he witnessed and said that he was more worthy of Sajda. The Noble Messenger (Sallal Laahu Alayhi Wasallam) then asked him, “If you pass my Mazaar (Tomb), will you make Sajda to it?” He answered, “No.” Rasoolullah (Sallal Laahu Alayhi Wasallam) then said, “Don't ever prostrate to it. If I were to command Sajda, I would definitely order women to prostrate to their husbands.” (Mishkaat, pg. 286, with ref. to Abu Dawood)

Sayyidah Aisha (radi Allahu anha) reports that the Holy Prophet (Sallal Laahu Alayhi Wasallam) to have said, “May the Curse of Allah be upon the Jews and Christians because they have made the graves of their Prophets places towards which they make Sajda.” (Mishkaat, pg. 69, with ref. to Bukhari and Mulsim)

The commentators of Ahadeeth have explained that the Jews and Christians used to make Sajda towards the graves and Mazaars of their Prophets. Refer to “Mirqaat”, Vol. 1, pg. 456 and “Ashiatul Lama'at”, Vol. 1, pg. 330 by Mulla Ali Qari and Shaikh Abdul-Haq Muhaddith Dehlwi, respectively.

Rulings of the Ulama: Shah Abdul-Azeez Muhaddith Dehlwi states, “There is 'Ijma (consensus) on this Sajda being prohibited.” (Fatawa Azeezia, Vol. 1, pg. 101)

Refer to the treatise Az-Zubdatuz-Zakiya fi Tahreemi Sujoodit Tahiya by A’la Hazrat Imaam Ahmed Raza Khan for the complete discussion on this topic.

There are a few objections by those who allow Sajda-e-Taazeemi, e.g. how can Ahaad Ahadeeth (single narrations) annul the permissibility of this Sajda which is proven by the Holy Qur'an, etc.

There are some who allow this prostration and use the following argument to substantiate their stance.

“Sajda-e-Tazeemi's practice is proven from the Holy Qur'an: “And We said to the Angels, 'Prostrate to Adam.'” [Surah Baqarah: 34] and “They (the parents and brothers of Hazrat Yusuf) fell in Sajda to him.” [Surah Yusuf: 100], so how can a Hadith annul something which the Holy Qur'an permits?”

ANSWER: The Ulama have different rulings about the Sajda made to Hazrat Adam (Alaihis Salaam) and Hazrat Yusuf (Alaihis Salaam). According to the Mufasireen (commentators), Hazrat Adam (Alaihis Salaam) and Hazrat Yusuf (Alahis Salaam) were only the Qibla (direction) but the Sajda was actually for Allah Ta'ala, just as how the Holy Ka'aba is the Qibla but our Salaah is for Allah Ta'ala. Refer to Tafseer Khaazin,  Mu'aalimut-Tanzeel and Baidawi under the above-mentioned Ayahs.

Even if it is accepted that the Sajda made was for Hazrat Adam (Alaihis Salaam) and Hazrat Yusuf (Alaihis Salaam) it was not a Sajda in which the forehead touches the ground. Rather it was only bending and showing reverence. Refer to Tafseer Khaazin,  Mu'aalimut-Tanzeel and Jalaalain under the above-mentioned Ayahs.

When there is such a great difference about the Sajda, this proves that the Ayahs are not “Qatee-ul-Dalaalat” (explicit proof) on the permissibility of Sajda-e-Taazeemi. Hence, it is not necessary for that which annuls to also be Qatee (explicit). The permissibility of this Sajda is based on “Zanni” (most probable) proof. Even the commentators who accept the Sajda to have been placing the foreheads on the ground have themselves explained that this Sajda is annulled in our Shari'ah. If you accept their ruling on its permissibility, accept their ruling about its annulment also. (extracted from Fatawa Amjadia, Vol. 4, pg. 117-8)

The Hadith Shareef wherein Rasoolullah (Sallal Laahu Alaihi Wasallam) said: “If I were to command anyone to prostrate to anything I would order a woman to prostrate to her husband,” with a slight difference in wording has been reported by Hazrat Abu Hurairah in Nisaai, Hazrat Mu'aaz bin Jabal, Abdullah bin Abi Aufa, Anas and Aisha in Musnad Imaam Ahmed, Hazrat Bareerah and Qais bin Sa'ad in Haakim's Mustadrak, etc. etc (Radi Allahu Anhum). All report the prohibition of the Sajda-e-Taazeemi. So although the words of the Hadith Shareef are single in narration, it is however Mutawaatir (successive) in meaning. This is why Shah Abdul Azeez Muhaddith Dehlwi (Alaihir Rahmah) states that the permissibility of Sajda-e-Taazeem is annulled by Mutawaatir Ahadith. (Tafseer Azeezi)

In short, no accepted Sharee' reasoning can be found permitting Sajda-e-Taazeemi
.
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« Reply #5 on: February 08, 2010, 10:12:24 AM »

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2.      Sajda-e-Tazeem or Tahayyat (سجده تعظيم يا تحيت): This Sajda is performed without the intention of worship in honour and respect of anyone other than Allah I. The parents and brothers performed such Sajdas to Sayyiduna Yusuf alaihis salaam and the Angels performed to Nabi Adam alaihis salaam. However, this Sajda is Haraam in our Sharee’ah. Sayyiduna Rasoolullah sallallahu alaih wasallam has totally forbidden it for this Ummah.  
 

If Sajjad-e-Tazeem is Haram ? I request all to quote the hadith from Bukhari shareef or Muslim Shareef Where the word Haram is written for this tazeemi sajjadah.
I would like to bring some points why other others ummahs were allowed for this Tazeem and why the permission was not granted to this ummah :-
Hazrat JIbraeel ( Alaihis salaam ) is the king of angels and he was ordered by allah subhaanahu thaalah to do this Sajdah tazeem before the journey of mehraj.
But for the ummah the permission was not given for sajjadah of tazeem also because i think there were 1,25,000 sahabas who are very deep in love and respect of beloved prophet ( sal-lal-lahu alaihi wa sallam ) and they were ready to  sacrifice their lives itself on beloved nabi e kareem ( sal-lal-lahu alaihi wa sallam ) then if this permission of tazeem was not given because it would had caused trouble physcially to the beloved prophet and there was mission of completion of deen. More over even there are hadith shareef of bukhari also where some sahabas use to tie their horses and they use to kiss the hands and as well as the feets also and Yahudees use to get solve their problems and they use to thank nabi e kareem ( sal-lal-lahu alaihi wa sallam ) by kissing the feets .  Also there would have been more consequences in the coming ages which allah subhaanahu thaalah and nabi e kareem ( sal-lal-lahu alaihi wa sallam ) know the best.

I agree there is no permission for tazeem because anbiyas and auliyas have greater Tawazooh ( they like khaksari ). Where Momins sacrifice their lives on beloved nabi e kareem ( Sal-lal-lahu alaihi wa sallam ) and saleheens What we can talk about Tazeem. Jab Jan hi Qurbaan hojaye toh Sajdah kya cheez hai.

The Word Haram Haram Haram Haram for Sajjada-e-Tazeem please prove this  from authentic hadiths from Bukhari shareef or Muslim Shareef.

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« Reply #6 on: February 08, 2010, 10:20:55 AM »

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Sajda-e-Ibaadat

Prostrating in worship to anything besides Allah Ta’ala is Shirk (polytheism), the most severe Kufr (disbelief).

The Holy Qur'an states: “Worship Allah only and do not ascribe anyone as His partner.” (Surah Nisaa, verse 36)

Never was this Sajda-e-Ibaadat permissible for anyone. “Do not prostrate to the sun or the moon but prostrate to Allah.” (Surah Haa Meem Sajdah, verse 37)


Remember All Muslims Worship Allah Subhaanahu thaalah only. But tazeem is for anbiyas and auliyas.

Which muslim is believing a Anbiya or Auliya as God and worth of worship ? No muslim considers Wali or Nabi for worship only they consider allah worth of worship.
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« Reply #7 on: February 08, 2010, 11:05:51 AM »


بسم الله الرحمن الرحيم
Allah - beginning with the name of - the Most Gracious, the Most Merciful

الصلوة والسلام عليك يارسول الله وعلى آلك واصحابك يا نورالله
And millions of durood on Prophet Muhammad (صلى الله عليه وآله وسلم)

It is reported by Abu Dawud on the authority of Qais bin Sa'd RadiAllahu anhu

I went to the city of Hirah where I saw the people prostrating to their king. I thought within my

heart that Allah's Messenger{Peace be upon Him} indeed is more eligible and rightful to be

prostrated. Therefore, I went to the Prophet {Peace be upon Him} and said: "I have seen people
prostrating to their king in the city of Hira and hence you are more rightful and eligible that we

should offer our prostrations to you." The Prophet {Peace be upon Him} answered: "If you
happen to pass by my grave, will you still prostrate before it?"
I said, "No." At this the Prophet{Peace be upon Him} said: "Then you must not do this too!"

The underlined part refers to sajda e taazeemi

Allah and his beloved Prophet sallallahi alaihi wasallam know best.
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« Reply #8 on: February 08, 2010, 11:07:54 AM »


Ibn Maajah (1853) narrated that ‘Abd-Allaah ibn Abi Awfa RadiAllahu anhu said: “When Mu’aadh came from Syria, he prostrated to the Prophet (sallallahu ‘alayhi wa sallam) who said, ‘What is this, O Mu’aadh?’ He said, ‘I went to Syria and saw them prostrating to their archbishops and patriarchs, and I wanted to do that for you.’ The Messenger of Allaah (sallallahu ‘alayhi wa sallam) said, ‘Do not do that. If I were to command anyone to prostrate to anyone other than Allaah, I would have commanded women to prostrate to their husbands.

To prostrate to their husbands is for tazeem which was not allowed by Prophet Sallallahu alaihi wasallam


Allah and his beloved Prophet sallallahi alaihi wasallam know best.
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« Reply #9 on: February 08, 2010, 11:11:24 AM »

If the word Haram used for Sajdah e Tazeem for pious please proof from quran or hadees ?



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« Reply #10 on: February 08, 2010, 11:15:30 AM »

I personally think that issues here r getting mixed up
the issue of sajda e taazimi n the issue of kadam bosi [kissing feet of pious people]
where as kadm bosi is permitted on the other hand sajde e taazimi is unlawful



Imam Ahmad Raza Alaihirrahma says at a place that there are two types of Sajdah-

1. Prostration of worship

2. Prostration of Reverrence.

He says that Prostration of worship for non-Allah is kufr & Prostration of Reverrence for non- Allah is unlawful.

Further in the same book of Fatawa vol 10, Page 180,he says that the Prostration of Reverrence for non-Allah has been settled unlawful in our shariah.

Allah and his beloved Prophet sallallahi alaihi wasallam know best.

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« Reply #11 on: February 08, 2010, 11:29:22 AM »

2 Rakaat Nafi in front of Muqam e Ibrahim ( Alaihis salaam )

Our intension is not worship of this Muqam but we have to bend towards or in front  Muqam e Ibrahim  for 2 Rakah of Nafil until which our umrah and hajj is not complete. 360 idols were of stones and muqam ibrahim is also stone. 360 stones were thrown out but one stone containing the feet of the pious has importance in Islam.

Can any muslim dare that I will not read this 2 rakaah Salah in front of this Muqam. I will not read this 2 nafil in front of the stone containing feets of the phaigambar. Then in this case he his hajj or umrah will be thrown on his face.


So here intension and  Worship is of allah but the feets are of pious personality. One side people are kissing the stone and one side people are bowing in front of the stone. From this we can conclude Worship and Tazeem are two different issues.
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« Reply #12 on: February 08, 2010, 11:52:00 AM »

If Sajah-e-Tazeem is Haram ? Prove the word Haram from  Quran or Bukhari Shareef or Muslim Shareef ?

Don't say Haram for Sajdah-e-Tazeem, if you say it has haram then it may imply for Malaikas who did sajdah e tazeem for Hazrat adam Alaihis salaam and also it may also imply for the king of angels namely Hazrat Jibraeel Alaihis salaam who did sajdah e tazeem before the journey of Mehraj.

So if you have any authentic hadith that sajdah e tazeem is haram please quote here in this topic.
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« Reply #13 on: March 21, 2010, 06:22:46 PM »

Quote
Ibn Maajah (1853) narrated that ‘Abd-Allaah ibn Abi Awfa RadiAllahu anhu said: “When Mu’aadh came from Syria, he prostrated to the Prophet (sallallahu ‘alayhi wa sallam) who said, ‘What is this, O Mu’aadh?’ He said, ‘I went to Syria and saw them prostrating to their archbishops and patriarchs, and I wanted to do that for you.’ The Messenger of Allaah (sallallahu ‘alayhi wa sallam) said, ‘Do not do that. If I were to command anyone to prostrate to anyone other than Allaah, I would have commanded women to prostrate to their husbands.

when prophet mohammad sallallahu alehi wasallam says NO to something then it will automatically becomes haram...we muslims do not need more clarification as to whether prophet  Peace and Blessings Be Upon Him  used the word haram or not.. just his saying NO or DO NOT is enough for us muslims to consider that particular thing to be haram. only one sahih hadith is also enough for declaring something to be jayaz aur na jaez, haram or halal.

pichhli sharyato ka roza (fasting) aur hamari shariyat ke roze (fasting) me faraq hai, pichhli shariyato ke usool e talaq(law of divorce) aur hamari sharyat k usul e talaq me faraq hai.there are some more things which differs from older shariya and our shariya.

after reading the replies of brother rizwan and brother altaf.and in light of my personnel research about sajda e tazeemi i came to a conclusion that SAJDA E TAZEEMI is prohibited in our shariah.
aqa sallallahu alehi wasallam ki baton me taweelat pesh karne ke liye mujtahid hona zaroori hai.hum jahel is qabil nahi ke aqa ke alfaz me apna matlab nikal sake. allah hum sab ko huq ka rasta dikhae aur najaez aur haraam kamo se bachae. AMEEN
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« Reply #14 on: June 23, 2010, 03:28:10 PM »

Sorry to sto start this again, I believe Sajda Tazeem to be Haram not Shrik, that is fine, but today as i was going thru, i found this...

Link 01:
Level of Shirq and Halal-Haram of Music and Sajada-e-Tazim

Complete Book:
ISLAM : A RELIGION BROUGHT BY FINAL MESSENGER AND SEAL OF PROPHETS


Okay Link 01 says: Sajada-e-tazim is valid and allowed for these reasons:

Pont #2: There has been recorded one event in Prophetic tradition (hadis books). The event is the becoming of Muslim of hazarat Akaramaa(RA). When hazarat Akarama (RA) arrived in the holy assembly of Prophet (sav), he prostrated, made sajada for respect, at the holy feet of Prophet (sav). The Prophet of Islam smiled and accepted him and made him Muslim. Prophet (sav) did not speak single word in that assembly against sajada-e-tazim. This implies us that sajada-e-tazim is valid and allowed. Otherwise, the beloved Prophet (sav) would have advised hazarat Akramaa(RA) and the gathered companions about prohibition of sajada if any. But this was not the case. Hence it is valid.

(No refernece is given to this Hadith.. )


Point# 3
There has been recorded one event in Prophetic tradition (hadis books). The event is the becoming of Muslim of hazarat Akaramaa(RA). When hazarat Akarama (RA) arrived in the holy assembly of Prophet (sav), he prostrated, made sajada for respect, at the holy feet of Prophet (sav). The Prophet of Islam smiled and accepted him and made him Muslim. Prophet (sav) did not speak single word in that assembly against sajada-e-tazim. This implies us that sajada-e-tazim is valid and allowed. Otherwise, the beloved Prophet (sav) would have advised hazarat Akramaa(RA) and the gathered companions about prohibition of sajada if any. But this was not the case. Hence it is valid.

Would love to clear this point as well especillay #2

I want to know if the above Hadith is right, and was this Point#2 Hadith after the Hadith when Prophet SAW asked not to do Sajda to him or before that... i.e what time this Hadith #2 took place in relevance to the hadiths in which Sajda is concluded to Haram.
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