Dua sujuud tilaawah

To prostrate when one gets there in his recitation. 'Amr ibn al-'Aas (RA) relates that the Prophet (sallallahu alayhi wasallam) recited fifteen 'ayyat of prostration in the Qur'an. (Abu Dawud)

The fifteen places are: Q7 [A'raaf}:206; Q 13 [Ra'd]: 15; QI6[Nahl]:49; Q17[lsraa]: 107; QI9[Maryam]:58; Q22[Hajj]:18; Q22[Hajj]:77; Q25[Furqan]:60; Q27[Naml]:25; Q32[Sajda]: 15; Q38[Sad]:24; Q41 [Ha Mim]:37; Q53[Najm]:62; Q84[lnshiqaaq]:21 and Q96[Alaq]: 19.

During these prostrations it recommended that one say the following prayers: Sajada wajhee Iilladhee khalaqahu wa shaqqa sam'ohu wa basarahu bi hawlihi wa quwwatihi fatabaaraka 'lIaahuahsanul Khaaliqeen. (My face fell prostrate before He who created it and brought forth its faculties of hearing and seeing by His might and power. So Blessed is Allaah, the best of creators.) (Tirmidhi)

lIaahumma-ktub lee bihaa indaka ajraan, wada' annee bihaa wazraan, wa-j'alhaa lee indaka dhukhraan, wa taqabbalhaa minnee kamaa taqabbaltahaa min abdika Daawud.

0 Allaah, record for me a reward for this (prostration) • and remove from me a sin. Save it for me and accept it from me just as You had accepted it from Your servant Daawud.) (Tirmidhi)

Tafsir surah Al-Baqarah (the cow)

The book is the Qur'an and Rayb means doubt. As- Suddi said that Abu Salih narrated from Ibn Abbas (RA), and Murrah AI-Hamadani narrated from Ibn Mas'ud (RA)and several other Companions that: "in which there is no Rayb", means about which there is no doubt. Abu Ad-Darda; Ibn Abbas Mujahid, Sa'id bin Jubayr, Abu Malik, Nafi' Ata; Abu AI-Aliyah, Ar- Rabi bin Anas, Muqatil bin Hayyan, As-Sudd, Qatadah and Ismail bin Abi Khalid said similarly. In addition, Ibn Abi Hatim said "Ido not know of any disagreement over this explanation." The meaning of this isthat the book the Qur'an is without a doubt revealed from Allaah similarly Allah said in surah As- Sajdah:

"Aliflam mim The revelation of the book (this Qur'an in which there is no doubt is from the lord of all that exists." (Q32 [Sajda]: 1-2)

Some scholars stated that this Ayah - Q2[Baqarah1:2 - contains a prohibition meaning:

"Do not doubt the Qur'an." Furthermore, some of the reciters of the Qur'an pause upon reading, "There is no doubt." and they then continue; "In which there is guidance for the Muttaqin (the pious and righteous person)." However, it is better to pause at, "In which there is no doubt." Because in this case, "Guidance" becomes an attribute of the Qur'an and carries a better meaning than, "In which there is guidance" Hidayah - correct guidance is only granted to those . who have Taqwa (fear of Allaah). Allaah says:

"Say: 'It is for those who believe, a guide and a healing. And as for those who disbelieve there is heaviness (Deafness) in their ears and it (the Qur'an) is bndness for them. They are those who are co! d from a place far away (so they neither lis ) nor understand),,' (Q41 [Ha Mim]:44).

Also He says:

"And we send down of the Qur'an that which is a healing and a mercy to those who believe (in Islamic monotheism and act on it), and it increases the Zaalimin (wrongdoer) in nothing but loss." (Q 17[lsraai]:82).

This is a sample of the numerous Ayat indicating that the believer in particular benefits from the Qur'an. That is because the Qur'an itself is a form of guidance, but the guidance in it is only granted to the righteous, just as Allaah says:

"0 mankind! There has come to you a good advise from your Lord (i.e the Qur'an, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) which is in your breast, a guidance and a mercy (explaining lawful and unlawful things) for the believers" (QIO[Yunus]:57).

Ibn Abbas (RA) and Ibn Mas'ud (RA) and other companions of the Messenger of Allaah (sallallahu alayhi wa sallam) said, "Guidance for the Muttaqin (the pious and the righteous persons)" means a light for those who have Taqwa.

lbn Abbas said about, "Guidance to for the Muttaqin" that it means, "They are the believer who avoid Shirk with Allaah and who work in his obedience." He also said that AI-Muttaqin, means "Those who fear Allaah's punishment, which would result if they abandoned the true guidance that they recognized and know they also hope in Allah's mercy by believing in what He revealed" Further, Qatadah (RAH) said that, "AI-Muttaqin", are those whom Allaah has described in His statement;

"Who believe in the Ghayb and perform the salah" (Q2[Baqarah]:2)

and the following Ayat Ibn Jarir stated that the Ayat (Q2:2) include all of these meanings that the scholars have mentioned and this is the correct view. Also Tirmidhi and lbn Majah narrated that Atiyah Assa'di (RA) said that the Messenger of Allaah (sallallahu alayhi wa sallam) said:

"The servant will not acquire the status of the Muttaqin until he abandons what is harmless out of fear of falling into that which is harmful" (Tirmidhi -Hassan Gharib) 

This article was culled from the publications of Deen Communication Limited

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