What Does Sajdah Mean? - Dars 33
English Bayan, 40 mins
15th July, 2020

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What does Sajdah mean?

{وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ}

Surah al-Baqarah v34

How can we see whether somebody’s greatness, and the importance of obeying them, of following them and of serving them has been accepted in the heart? How can this be gauged? Through what method and action can we determine that a person glorifies, and accepts the greatness, and serves, and follows, and obeys, and glorifies and respects? Allah subhana wa ta'ala has given us a method to acquire all these emotions, and that is Sujood - prostration. Sajdah is such an action, such a posture, such an Amal, that it demonstrates all these emotions or feelings or affirmations. This is the meaning of prostration, whoever a person prostrates to. If a person’s prostration is to an idol, if he worships an idol, then all these feelings for the object of his worship are there: his heart accepts the greatness of the idol and affirms servanthood and obedience towards the idol and also following of the idol. If prostration is towards a tree, all of these feelings will also be present. Prostration is an act of acceptance and confirmation and is performed at a time when all of these feelings are present; the prostration confirms this attitude.

So Allah subhana wa ta'ala has given us this Ibadah, and it has been mentioned and specified in the Qur’an that it is not permissible to prostrate to anything at all apart from Allah. How can a person prostrate to anything other than Allah? Is there anyone who has a status comparable to that of Allah, who is the Master, the Malik, the Owner, the Khaliq, the Sustainer, and the Provider? Only He can be prostrated to, for in prostration all of those emotions and feelings that I mentioned are confirmed. Of all of the Ibadaat to Allah subhana wa ta'ala, the peak of them, the head of them, which overlooks and leads all of the other acts of worship, is prostration. It is not present in Hajj, nor in fasting, nor in Zakah, but rather it is the Ruh, the soul, of Salah. It is the glory of Salah.

All the different forms of worship are different, but Sujood is unique, SubhanAllah. And this is the reason that Salah is the head of all actions. Its quality is contained in this, and that is why a person will first be asked about his Salah. A person whose prayer is good and complete will be considered to have attained total success. The Holy Prophet sallallahu alayhi wasallam stated that first and foremost, a person will be questioned about his Salah. If his Salah is judged to be good, then the rest of his deeds will be weighed and his reckoning will become easy. Salah will be examined first and the questioning will start there because it is such a great act of worship. And what is it that makes it superior? It is the Sajdah that Allah ta’ala has placed within this worship.

Insan, when he starts praying his Salah, raises his hands and say ‘Allahu Akbar’ – ‘Oh Allah, You are the greatest. I have accepted this, and I am stood in front of You, and I raise my hands to You, oh Allah. I release my hands from the Dunya; I take my hands out of the Dunya.’ We shun the Dunya when we start Salah, don’t we? We say ‘Oh Allah, I am Your servant. I am present in front of You; I am here.’ And when a person presents himself, he puts forward his requests, but before he does so, he says to himself ‘Ya Rabb, I want to praise You first, to glorify You, though I have nothing that I can glorify and praise You with!’ And Allah ta’ala knew our incapacity in this regard, so Allah ta’ala explained to us how we can praise and glorify Him. Then the servant repeats those words that Allah ta’ala Himself has told us about: {ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (٢) ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ (٣) مَـٰلِكِ يَوۡمِ ٱلدِّينِ}. Allah ta’ala has taught the human being all these praises, and commands us to use these words when we praise Him in Salah. So a person praises and glorifies Allah, and then he presents his request, through which he hopes to attain the things he needs. He presents that verse, and emotion builds and then he prostrates; he submits to Allah during his Salah.

But still, he has not yet fulfilled the condition of Salah. All the glorifying of Allah and praising of Allah and repeating the name of Allah takes him to that point when he feels that he wants to hand himself over to Allah completely, to assign himself to Allah. So that emotion and pressure and feeling of submission increases during the recitation and positions of Salah, but then he gets to the pinnacle, to the peak, to the heights, and the submission grows until he drops comprehensively to the ground. His forehead presses onto the earth, he lowers himself until his face is on the ground, and there he hymns Allah’s praises and recites Allah’s name. This is that feeling and emotion that is attained in Sajdah, in prostration.

Allah ta’ala says in the Qur’an {وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ}. Allah ta’ala mentions about Sajdah in the Qur’an. There is amazing satisfaction and pleasure in this prostration on the dust, on the clay, so who taught us this pleasure? Where did we realize this? Where did we learn this? Let us turn our attention to Masjid an-Nabawi, SubhanAllah, the Masjid of the cream and cause of Creation, the Imam of the Ambiya, the Habib of Rabb-ul-Alameen, the beloved of the Lord of the Universe, the Master of Madina, the gracious, generous Prophet Muhammad sallallahu alayhi wasallam. Let us ask there, in Masjid an-Nabawi. What was the scene there? What was the practice there?

Let us consider first how the Masjid was made. When the Holy Prophet sallallahu alayhi wasallam came to Madinat-ul-Munawwara, the she-camel of the Holy Prophet sallallahu alayhi wasallam was allowed to wander with a free rein, and she herself chose the place that was to be the place of prostration, where that action that I have described to you would be performed. She sat down when she got there, SubhanAllah. This place was being used to dry dates, and the Prophet sallallahu alayhi wasallam asked who the place belonged to. It transpired that it belonged to two orphans, who were called, and the Prophet sallallahu alayhi wasallam asked them ‘Would you sell us this land so that we can make a Masjid here?’ A discussion then took place involving the orphans and their uncle, who spoke for them, saying ‘We would rather not sell this land as we can see what you intend, and so we would like to assign it to you.’ The Prophet sallallahu alayhi wasallam did not accept this offer however. He said ‘No, we have to pay you what the land is worth.’ So the Prophet sallallahu alayhi wasallam then gave the Hukm and permission to Abu Bakr as-Siddique radhiAllahu anh that he pay the required amount, and so he handed over ten Dinars in payment. SubhanAllah, millions and millions have come to that place. How many prostrations have taken place there – and what great prostrations! It has been stated that a person who lays even one brick for the construction of a Masjid will have a place in Jannah. What an amazing home Hadhrat Abu Bakr as-Siddique radhiAllahu anh must have in Jannah, sine his money purchased the land for Masjid an-Nabawi. Can anyone compare to Hadhrat Siddique al-Akbar? SubhnaAllah, Allah subhana wa ta'ala selected him for this deed.

So they rested there, and in due course the date trees were cleared and in a very simple, humble manner, clay bricks were laid and everyone took part in the construction of Masjid an-Nabawi. Now the roof consisted of branches of date palm trees, so when it rained, water dripped through onto the ground, and this moisture would make the dusty soil on the floor of the Masjid muddy. So that rain would gather on the roof and drip through onto the ground while the Prophet sallallahu alayhi wasallam and the Sahaba-e-Karam radhiAllahu anhum would be performing Sajdah there. Allah ta’ala swore by that land in the Qur’an, so without hesitation or embarrassment the blessed, honourable forehead of the Holy Prophet sallallahu alayhi wasallam would be pressed onto that ground. The Prophet sallallahu alayhi wasallam would prostrate on that muddy water on the ground and glorify Allah and remember Allah whilst doing so. My brothers, this is the Sajdah, this is the prostration that the Holy Prophet sallallahu alayhi wasallam taught us. What a great example, what a great action.

Now Allah says here {وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ}. Here, it is the angels who are doing Sajdah to Hadhrat Adam alayhi salam. Requirements of Adab are given to them and they are told ‘You have to prostrate to Adam.’ So what are the Adaab that Allah ta’ala was giving them in this regard? What was the first aspect of Adab the angels had to observe? SubhanAllah, the greatness and rank and status of Adam alayhi salam was put into their hearts. They were taught this knowledge. In other words, this was the preparation for their Sajdah. This order for Sajdah could have been given before, but no, these events had to take place first, in order to explain the meaning of Sajdah. Sajdah, prostration, is done when you have realized the greatness, rank and status of that person or that thing to which you are prostrating. So first Alah ta’ala took the angels through those events which we have discussed so that this greatness could be developed and instilled in their hearts. They went through such a big challenge so that the creation of light could prostrate to the creation of clay and soil. Once they had accepted the greatness of Hadhrat Adam alayhi salam in their hearts, then Allah ta’ala said {وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ} – ‘Now prostrate to Adam!’ Now this was not a Shari’ah Sujood, but rather it was just to confirm this. It was not a prostration of worship but of confirmation; it was a submission and a bowing in front of Adam alayhi salam. This was not a physical prostration of the angels but was really a message that Allah subhana wa ta'ala was giving to Hadhrat Adam alayhi salam. ‘Oh Adam, your greatness is being acknowledged by the angels, and your children have to prostrate to Me in the same way. This is a symbolic prostration, therefore, not a prostration of worship. Now your progeny will have to prostrate to Me whilst their hearts acknowledge My glory, My greatness, My rank, My Oneness. All of this should be present in Ibn Adam when he prostrates to Me.’ SubhanAllah!

So this was preparing Hadhrat Adam alayhi salam and his offspring for Sujood, because every prostration gives this message. Every prostration gives this signal and confirms this. So what is being taught here is that since the angels were commanded to prostrate to show the rank and status of Hadhrat Adam alayhi salam, when the human being prostrates to Allah, he should show so much humility and servanthood at that time in his heart. The example is of the angels who do the Tasbeeh of Allah and hymn Allah’s praises, and who could have simply been commanded to do this. But to prostrate to obey a Hukm is one thing, while accepting, and being content and having awe and honour in prostration is a different kind of Sajdah. One is being forced to prostrate, the other is prostrating out of love and acceptance. The real Sajdah is when a person accepts and confirms and demonstrates that he truly believes in the greatness of who he is prostrating to. So when a servant prostrates to Allah and submits to Allah by presenting his forehead and pressing it on the ground in the Court of Allah, how should he feel? He should totally feel servanthood and obedience in his heart, and his worship should be comprehensively demonstrating Allah’s greatness, Allah’s power, and Allah’s oneness. He believes that Allah is his Rabb, his Khaliq, his creator, and he affirms that he accepts every order of Allah physically with his body, and with his whole life. He is pledging to obey Allah and to follow Allah and to do whatever is necessary; and if these feelings are not in the heart, then that prostration is false. It is hollow and empty and incomplete. It will not be a real prostration - remember this.

So how do we know the difference between real, genuine prostration, and hollow prostration? The hollow prostration is when you just fall to the ground and prostrate without this feeling; remember, this will not take us to our destination. The real Sajdah is when Allah’s greatness is felt throughout the prostration that we do in Salah. We have been invited to prostrate so that Allah’s greatness comes into our hearts and is absorbed into our hearts and our bodies confirm that we are obeying and following Allah’s orders. Allah ta’ala says in the Qur’an in Surah al-Mu’minoon: {قَدۡ أَفۡلَحَ ٱلۡمُؤۡمِنُونَ (١) ٱلَّذِينَ هُمۡ فِى صَلَاتِہِمۡ خَـٰشِعُونَ} The success of the people of faith is rooted in their Salah – remember this. Salah is such a great worship that only two Raka’ahs of Salah have so much value. If you have respect and focus on the greatness of Allah, then Allah ta’ala forgives all of your sins –an amazing Hadith confirms this! In Surah al-Mu’minoon, Allah says { صَلَاتِہِمۡ خَـٰشِعُونَ} – success is for those who pray Salah with Khushu’, with total focus, passion, and contentment, in which you feel and demonstrate your appreciation of Allah’s greatness, Allah’s superiority, Allah’s kingship, His supreme power, His limitless knowledge – all of this should be confirmed. That is the definition of the two Rak’ahs of Salah that have such value. SubhanAllah!

So we need to become {خَـٰشِعُونَ} – we need to develop a prostration with Khushu’. What should be the characteristics of that intensity and passion? No worldly thoughts should come into the heart, because thinking of something material is the opposite of servanthood and obedience. When the servant is in prostration, this means total obedience to Allah, total focus upon Allah, accepting and affirming completely whatever Allah ta’ala has given. Allahu Akbar, after getting up from prostration, how can a person listen to music, or gamble, or look at evil things and do bad actions, or earn in the wrong way, or backbite against people? People say ‘Oh no, he prays Salah.’ How can this be? This justification that people give for sinning is quite wrong. ‘He prays Salah’, they say. In reality, this is how worship gets dishonoured and given a bad name. People say ‘Oh, I have seen many people pray Salah, people with marks of prostration on their foreheads, yet they take property from their daughters, and owe money to so many people, and have done this wrong action to somebody, and have denied people’s rights.’ Those people may have prayed Salah, but not with that prostration of which Allah ta’ala has given such a great example in the Qur’an.

{وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ}. Allah says ‘When I gave the order to the angels to prostrate to Adam’ – SubhanAllah, how Allah ta’ala prepared the angels according to those verses that we have recited previously. Allah ta’ala instilled the greatness of Hadhrat Adam alayhi salam into the angels, and this example was for Adam alayhi salam as well, as if to say ‘Through this example that I am teaching you, your children should also have the feeling in their hearts of My greatness and My Oneness when they prostrate.’ So what we realize is that this true prostration is what brings the success referred to in Surah al-Mu’minoon: { قَدۡ أَفۡلَحَ ٱلۡمُؤۡمِنُونَ} This event is confirming that the Salah that the believers pray after professing Iman, the Salah that will give us success and forgiveness, should be such a Salah in which the prostration is one of total focus and obedience, and should be such that Allah’s laws are not broken after that prayer. If a person breaks Allah ta’ala’s laws, and then prostrates, thinking ‘I will quickly pray Salah so that I can watch the end of the TV show’, is that Salah? If a person tied someone up and took his money, and then said ‘I am just going to pray Salah, and then I will beat you up’, is that Salah? Is it Salah if you say ‘Quickly, pray Salah - get it out of the way so that we can finish watching the match’? Can it be correct to commit sins after this action of Sajdah?

In the example of the angels making Sajdah to Adam alayhi salam, Allah ta’ala is asking ‘Will Adam alayhi salam do Sajdah to Me like this, the way you are doing it? Or will he disobey Me, and then prostrate to Me? Will he commit sins and then prostrate to Me? Will he go against My instructions and then prostrate to Me? Will there be clamour and noise and dissension their homes, and then prostration to Me? Will there be interest and Sajdah? Music and Sajdah? No Purdah and Sajdah?’ And then we hold a Tasbeeh in our hands and complain that Allah does not listen to our Duas! Listen to this Hadith: the Holy Prophet sallallahu alayhi wasallam stated that if a person is praying Salah but that Salah does not prevent him from immodesty or doing Haram actions, then he will attain nothing from that Salah at all. It will distance him from Allah. Salah should make him stop, it should make him refrain from evil and immodesty, and if it doesn’t do so, all that will be attained is ever-greater distance from Allah, nothing else whatsoever. The Holy Prophet sallallahu alayhi wasallam stated that Allah ta’ala doesn’t even glance at such a Salah. Not even for a split second does Allah look at a Salah where a person’s body is in one place, and his mind and heart are somewhere else.

Salah requires prostration – if you remove Sajdah, there is no Salah. You can stand and read Qur’an and go into Ruku’, but Salah won’t be complete unless you go into Sajdah. Allah ta’ala demands this, saying ‘I am closest to My servant when he is in Sujood.’ Closeness to Allah is attained in Salah and especially in Sajdah. Those Duas made in Sajdah are definitely accepted by Allah ta’ala. They are definitely accepted. The Imam-ul-Ambiya, Nabi-al-Karim sallallahu alayhi wasallam went into Sajdah at Badr to make Dua. The noble Companions would make Dua in Sajdah, and the Awiya’llah have always made Dua in Sajdah because they knew and they know that Allah ta’ala listens to His servants when they are in Sajdah. This is because the closest that a human being gets to his Lord and Master is when he in Sajdah, but it must be a prostration in which there is absolutely no disobedience to Allah. There must be no sins and no Haram in his life, and his heart must not be elsewhere. It is not sufficient that you get a person to start praying Salah. This is good because you have enabled that person to get to Allah’s Court, but don’t think that this is enough and that is the end of it. ‘Fine, pray Salah and then do what you want, no problem. If you pray Salah, Allah will accept whatever you do, don’t worry about it.’ This is wrong and a very big Fitnah today. We think that gathering people for Salah is sufficient, whatever they do afterwards. It is like gathering together a pile of fake notes – they cannot purchase anything. Fake Salah will not bring salvation, for it is hollow and empty.

Allah ta’ala gave the example of the angels submitting to Hadhrat Adam alayhi salam to show that they were prepared. Allah ta’ala had prepared them and explained to them and they had learnt from Hadhrat Adam alayhi salam and then they prostrated because his greatness was in their hearts. So the Mu’min also has to prepare himself and be clear and ready when he prostrates to Allah. It is not sufficient to say ‘I have prayed Salah’; the question is, what kind of Salah have you prayed? What does ‘I have prayed Salah’ mean? How many sins are there in your life? How much backbiting, how much fraud, and how much trickery is in your life? Tell me! What sort of Salah have you prayed? Modesty is a pre-condition of Salah – immodesty and Salah are two opposite things. Another example I see commonly in Masjids is that people play with their beards while in Salah; they stroke their beards. What is this habit of stroking the beard? Once the Prophet sallallahu alayhi wasallam saw this and said that if a person had fear in his heart during Salah, then he would never be busy fiddling with another part of his body.

A unique statement was made regarding Hadhrat Ali karama’llahu wajh that his face would change suddenly during Salah and he would tremble. People asked why this was so, and he said ‘Why should this not happen? Salah is the time when I have to fulfil Allah ta’ala’s trust – I have to prostrate to Allah! I fear that when I go into prostration, I may not fulfil it correctly and I may do something wrong and become a hypocrite in front of Allah.’ In other words, our prostrating to Allah is a statement that ‘I am obedient to You, oh Allah. I accept everything You say!’ – but we go against Allah in Sajdah. We say ‘You are the Khaliq, and You are the Malik’ and then we prostrate, but afterwards we do actions totally against that action of prostration. We don’t accept Allah as our Rabb, we don’t obey Him, and we aren’t His servants in any of our life’s actions – so what are we prostrating for? What are we confirming by our prostration? This is what is stated in this verse that we have recited. Tell me, what else does it mean?

This verse has given a clear message. It cannot be that a person who prostrates to Allah, who prays Salah and makes Sajdah then does actions against Allah ta’ala’s will. The Prophet sallallahu alayhi wasallam has stated clearly that such a Salah will take a person far from Allah. You think to yourself ‘I am free now; I pray Salah regularly and that makes me pious and upright and righteous’ – no, no, no! You hear people say ‘I have seen many people who pray Salah who commit fraud and steal money and appropriate this and that - and she thinks she is pious.’ Those who make this complaint are right. The biggest hypocrisy is to prostrate and yet in parallel disobey Allah at the same time – this is hypocrisy. Hadhrat Ali radhiAllahu anh said ‘Should I not have fear when I am going to go into prostration to Allah? The Sajdah that Allah has given to us is such a great trust that the heavens and the earth and the mountains attest to it.’ Hadhrat Ali radhiAllahu anh was the door of knowledge and in his commentary and explanation he said ‘The heavens and the earth and the mountains were offered this trust in front of Allah, but they could not cope with the weight of Salah and the weight of prostration.’ It was stated about Hadhrat Ali bin Hussain radhiAllahu anh that when he performed Wudhu, his appearance would change. People asked ‘What happens to you when you do Wudhu? Your face changes.’ He said ‘At that time, I remember who I am about to prostrate to, and I am getting ready for that.’ It wasn’t some kind of game in life for him.

This is prostration – what a great verse this is! Allah has narrated this whole event in the Qur’an for us for this reason. It is not just a story for us to read about Adam alayhi salam and the angels – these aren’t stories and folk tales, my brothers. Look at how Allah ta’ala gathered the angels and how Hadhrat Adam alayhi salam then gave them the knowledge and then they prostrated – this is a message to Hadhrat Adam alayhi salam. ‘Look, just as your greatness was instilled into the angels, so your children should prostrate to Me in the same way, with My greatness in the hearts of your children. This is how they should prostrate to Me.’ The biggest Fitnah of this day and age is this, that people say ‘Oh, I have seen what people who pray are like!’ The Holy Prophet sallallahu alayhi wasallam said ‘In the final days, there will be people of my Ummah who will establish gatherings in the Masjid, not gatherings of prayer, but worldly gatherings where love of the world will be discussed. Do not sit in their gatherings and assemblies – I have no connection with these people.’

Do you understand what I am saying? Allah ta’ala is saying that Salah is genuine when it entails total obedience to Allah, where the one praying has accepted Allah and prostrated to Him. So what is the message that Allah ta’ala has given here? The message for us is clear, SubhanAllah. My brothers, from this we can see how we should be praying, so we need to ask ourselves: ‘Is my Salah correct? Has it been done properly? What was the nature of all the Salahs that I have prayed?’ How should our prostrations be from now on? There should be obedience of Allah going forward, no disobedience before Salah.

And if this is not the case, should we leave Salah? Should we leave Sajdah? No, this is not the point. The message that Allah ta’ala is giving here is that we need to correct our Salah, to establish our Salah, to improve our prostration. We should make our prostration such that we obey Allah ta’ala in our lives and refrain from sins. We need to stop committing outward sins and inward sins – we must work hard on this. How? As I have said before, every line of this Qur’an explains Shari'ah and Sunnah and Tasawwuf – and the message is given again. We need to pray that Salah where the heart has submitted totally to Allah, where there is Khushu’ and total contentment, satisfaction and peace, where there is real repentance and fear of Allah after sinning, promising not to sin any more, and definitely not while engaged in sin or in a state of sin. This is how to present yourself before Allah.

How can this be done? By cleaning our hearts with Dhikr of Allah! Say SubhanAllah! Allah ta’ala says ‘You are human beings; you are My servants and you are in the world. You will wander around amongst impurities and you will have to do one thing. You have to pray Salah in the right way, with obedience in your Salah, with submission in your Salah, and with no sins. You have to pray like this – there is no leeway in this matter. I am sending you to an environment in which there will be immodesty, but you still have to pray Salah in the right way, and that is how you will obtain the reward.’ There are no sufficient excuses such as ‘The world is impure and I am stuck in the world, so how can I pray Salah properly?’ No. You will be asked in the Hereafter whether you tried to save yourself from sins, and it will be no good saying ‘I did try, but I didn’t know how to achieve that’ because Allah ta’ala has told us clearly how to save ourselves: {وَٱذۡڪُرُواْ ٱللَّهَ ڪَثِيرً۬ا لَّعَلَّكُمۡ تُفۡلِحُونَ} – Do Dhikru’llah in abundance and your Salah will become so elevated that there will be no sin contaminating it. Instead, there will be boundless obedience, and Sajdah will give an indescribable enjoyment, SubhanAllah. When a person prostrates to Allah like this, there are no sins to his name and he feels light as he stands in Allah’s Court in front of His Mercy.

To attain this, we need to make effort, my friends. We need to work hard so that Allah will give us that feeling, that contemplation, that emotion. So do Dhikr in abundance and sit in the company of the friends of Allah, and understand the principles of Tazkiyyah. Learn the lessons of Tazkiyyah and work hard night and day. And what is the aim of this? To leave the sins! We need to abandon our sins so that we can prostrate to Allah in such a way that our Salah becomes accepted and great and unique. This is the message of this verse. We need to establish our Salah, and when Allah gives us the Tawfeeq and the ability to go to the Masjid to pray our Salah, we haven’t achieved our objective yet; we haven’t got to our destination. We have to make our Salah proficient. And how do we do that? By not committing any sins, by saving our bodies from sins and our tongues from sins, by not doing Haram actions, by not transgressing against the rights of others. When you prostrate to Allah like this, the enjoyment will come. For this, we need to do Dhikr of Allah in abundance and ask Allah to purify our hearts. InshaAllah if a person works hard on this principle and turns to Allah, then Allah subhana wa ta'ala will accept his Salah and establish his Salah.

We have covered the first part of this verse { وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ} and inshaAllah we will go forward tomorrow and consider { إِلَّآ إِبۡلِيسَ }. SubhanAllah. Time is short so I will conclude here and inshaAllah if Allah ta’ala gives us the Tawfeeq and has mercy on us, we will see what special message Allah conveys in the next part of this verse { إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ }. We have understood the first message about what Sajdah is and why the angels prostrated to Hadhrat Adam alayhi salam and the nature of that prostration, and, inshaAllah, in the next Dars we will discuss the significance of { إِلَّآ إِبۡلِيسَ}.

وأخر دعوانا أن الحمد لله رب العالمين

4th Sep, 2020