Sajdah Sahw: An introduction

Sajdah Sahw: An introduction

with No Comment Islam

Sajdah Sahw or the prostration of forgetfulness is a humble expression of repentance and gratitude.

In the beautiful tapestry of Islamic rituals and practices, sajdah sahw holds a special place. It’s a gesture that exemplifies the essence of Islam – humility, repentance, and gratitude. Islam is a religion of nature. It understands human nature and its shortcomings. Therefore, Sajdah Sahw or the prostration of forgetfulness is a divine leniency that allows Muslims to makeup for unintended increase or decrease in the prayer(both obligatory and supererogatory)

In the light of Hadeeth:

Prophet (PBUH) said: “When any one of you forgets (i.e errs inattentively during prayer), he should perform two prostrations”  Sahih Muslim 1283

It is authentically narrated that Prophet Muhammed (PBUH) also sometimes forgot while performing prayer. The wisdom behind this was to introduce the authentic method to cover up the error and to make the prayer perfect.

What is Sajdah Sahw?

Sujood as-Sahw is a prostration made by Muslims during their daily prayers or after completing the prayer to compensate for errors or omissions made during the prayer. The word ‘Sahw’ itself means forgetfulness, and this prostration is a means to seek forgiveness from Allah for any inadvertent mistakes made during the prayer.

Conditions for Sajdah Sahw?

According to mutual consenses of Islamic Scholars there are three main conditions in which prostration of forgetfulness should be performed.

1.When one inattentively performs something additional during prayer.

2. When one inattentively misses something integral in prayer

3. When one is uncertain whether he has performed something additonal or missed some integral part in prayer

How to perform Sajdah Sahw?

There is a difference in opinion upon performing Sajdah Sahw in Islamic school of thoughts. To analyze the conditions and application of Sajdah Sahw we need to understand the fiqh of Sajdah Sahw in depth. A brief and standard procedure is described below:

  • After completing the prayer, in the last rakah stop after reciting Tashahudd till At-tahiyaat. Turn your head to the right and say “As-salamu ‘alaykum”.
  • Without any additional words, make two prostrations.
  • In each prostration, follow the standard position: forehead, nose, both palms, both knees, and toes should touch the ground.
  • After the prostrations, sit up and repeat Tashahudd following with Durood and salam. Finish off the prayer.

The Wisdom Behind Sujood as-Sahw

Islam acknowledges that humans are prone to forgetfulness. In the hustle and bustle of life, it’s natural to make errors in our prayers, whether it’s forgetting to perform a required action or repeating an action unnecessarily. Sujood as-Sahw provides a means to rectify these mistakes.

  • Humility: Sujood as-Sahw is a moment of intense humility. When a believer recognizes their mistake and prostrates before Allah to seek His forgiveness, they are acknowledging their imperfections and their absolute dependence on Him. This act of submission is a reminder that despite our best efforts, we are fallible beings, and it’s only through Allah’s mercy that we can hope for salvation. 
  • Repentance: In Islam, repentance (Tawbah) is a fundamental concept. Sujood as-Sahw is essentially an expression of repentance within the prayer itself. By performing this prostration, the worshipper is saying, “I acknowledge my mistake, I seek Your forgiveness, and I promise to strive for better focus and devotion in my prayers.”
  • Gratitude: Sujood as-Sahw is not just about seeking forgiveness; it’s also about expressing gratitude. Imagine you are reciting a verse from the Quran, and a moment of awe overcomes you, causing you to forget the following verse. When you perform Sujood as-Sahw to compensate for this lapse, you are essentially saying, “Thank you, Allah, for the depth of feeling and awe that Your words inspire in me.” It’s a reminder that our prayers are not merely mechanical recitations but moments of communion with the Divine.

Conclusion

The Sujood of Forgetfulness is a beautiful aspect of Islamic prayer that encapsulates the essence of Islam. It reminds us of our humble nature, the importance of repentance, and the beauty of gratitude. Instead of viewing it as an inconvenience, Muslims embrace it as a means of drawing closer to Allah, seeking His forgiveness, and expressing their devotion. It’s a reminder that in the intricate tapestry of Islamic rituals, even our mistakes can be woven into acts of worship and spiritual growth.

al-aqsa mosque

Hadeeth about Al-Aqsa Mosque

with No Comment Hadeeth

In the hearts of believers, Al-Aqsa stands as a symbol of faith, unity, and hope. Our beloved Prophet Muhammed PBUH emphasized the importance of Al Aqsa mosque many times in his sayings .

Hadeeth about Al-Aqsa  Mosque helps to understand the significance of this sacred site. Al-Aqsa Mosque or Bailt ul Muqaddas was the first Qibla of Muslims. Later it was changed by Mecca and Muslims were instructed to face towards Mecca while offering Salah. There are many Quranic verses and ahadeeth which emphasizes on its deep rooted connection with the religion.

Here are a few Hadeeth that highlights the significance of this Holy place:-

1.Abdullah Ibn Umar (ra) narrates, “We prayed along with the Prophet (saw) facing Al-Quds
(Jerusalem) for 16 or 17 months. Then Allah ordered him saw) to turn his face towards the Ka’bah (in Makkah)

[Bukhari]

2.Abu Hurayrah (ra) narrates that the Prophet (saw) said, “On the night journey Allah’s Apostle (saw)
was taken on a night journey (Al-Isra and Al-Miraj), two cups, one containing wine and the other
containing milk were presented to him (saw) at Al-Quds (Jerusalem). He looked at them and took the
cup of milk. Angel Gabriel said, “Praise be to Allah, who guided you to Al-Fitrah (the right path); if
you had taken (the cup of) wine, your Ummah would have gone astray”.

[Bukhari]

3.Maymunah Bint Sa’d (ra) reports that she asked the Prophet (saw), “O Messenger of Allah, give us a
pronouncement about Al-Quds (Jerusalem)”. The Prophet (saw) replied, “It is the land where they
will be raised (Al-Hashr) and gathered (Al-Mahshar)”.

[Ahmad, Tabarani]

4.Muawiyah Ibn Sufyan (ra) relates that the Prophet (saw) said, “There is a group among my followers
who will continue to be openly on the truth. No one who opposes them can harm them until the
coming of the Hour”. The Companions (ra) asked, “Where will they be”? The Messenger of Allah
said, “They will be in and around Bayt Al-Maqdis (i.e. Jerusalem)”.

[Ahmad]

5.Umm Salamah (ra) relates that the Prophet (saw) said, “If anyone puts on Ihram for Hajj or Umrah
from Masjid Al-Aqsa and then proceeds to the Sacred Masjid (Ka’bah), their past and future sins will
be forgiven, or they will be entered into Paradise”.

[Abu Dawud]

6.Maymunah Bint Sa’d (ra) relates that she asked the Prophet (saw), “O Messenger of Allah, inform us
about Bayt Al-Maqdis (Jerusalem)”. He said, “Visit it for prayer “. She further asked, “If one of us
cannot visit it, what should we do”? He said, “If you cannot go for prayer then send some oil to be
used for its lamps, will be as if he has prayed in it”.

[Ahmad, Ibn Majah, Abu Dawud, Tabarani]

7.Abu Dharr (ra) reported that he asked the Prophet (saw), “O Messenger of Allah, which Masjid was
built first on earth”? The Prophet (saw) replied, “The Sacred Masjid of Makkah”. Abu Dharr (ra) again
asked, “Which was next”? The Prophet (saw) said, “Masjid Al-Aqsa”. Abu Dharr (ra) further asked,
“How long was the period between the building of the two Masjids”? The Prophet (saw) said, “Forty
years”. Apart from these, offer your prayer anywhere when it is time to pray, although excellence is
in praying in these Masjids”.

[Bukhari]

8.Anas Ibn Malik (ra) relates that the Prophet (saw) said, ” The prayer of a person in his house is a
single prayer; his prayer in the Masjid of his people has the reward of 27 prayers; his prayer in the
Masjid in which the Friday prayer is observed has the reward of 500; his prayer in Masjid Al-Aqsa
(i.e. Al-Aqsa Sanctuary) has a reward of 5,000 prayers; his prayer in my Masjid (the Prophet’s Masjid
in Madinah) has a reward of 50,000 prayers, and the prayer in the Sacred Masjid (Ka’bah) has the
reward of 100,000 prayers”.

[Tirmidhi, Ibn Majah]

9.Zaid Ibn Thabit (ra) reports that the Prophet (saw) said, “How blessed is Al-Sham”! The Companions
(ra) asked, “Why is that”? The Messenger (saw) replied, “I see the Angels of Allah spreading their
wings over Al-Sham”. Ibn Abbas (ra) added, “And the Prophets lived therein. There is not a single
inch in Al-Quds (Jerusalem) where a Prophet has not prayed or an Angel not stood”.

[Tirmidhi, Ahmad]

10.Jabir Ibn Abdullah (ra) relates that the Prophet (saw) said, “When the people of Quraysh did not
believe me (i.e. the story of his Miraculous Night Journey), I stood up in Al-Hijr and Allah displayed
Bayt Al-Maqdis (Jerusalem in front of me, and I began describing it to them while I was looking at it”.

[Bukhari]

These ten Hadeeth about Al-Aqsa Mosque are from many hadeeth that are being collected by the companions mentioning the position of Al-Aqsa in our religion.

Al-Aqsa mosque is located in the country of Palestine-the land of Prophets. It is the second mosque that was constructed after Ka’aba. Hadeeth about Al-Aqsa Mosque enlighten us about its divine importance.

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The mosque of Al-Aqsa or Masjid Al-Aqsa is also mentioned in Quran in Surah al-Isra. Due to its spiritual, historical and cultural ties with Islam, Al-Aqsa holds a special place in every Muslims heart. Regardless their ethnic identity or origin. All the  Muslims around the world hold Palestine close to their hearts, and its liberation is a shared aspiration.

Makhraj of Arabic Letters

Makhraj of Arabic Letters

with No Comment Al-Quran

Makhraj of Arabic Letters hold a significant position in understanding the broad spectrum of the language. The word Makhraj (plural-Makharij) means the place of pronouncing a letter. As Arabic language is one of the most vast and comprehensive languages rooted back to the most ancient civilizations. The complexity and intricacy of the language is also of a greater value which makes it more beautiful. A considerable knowledge of Makharij (articulation points) is important to know to understand the Arabic Script.

What is Makhraj of Arabic Letters?

The root word for Makhraj is Kharaja which means to exit. Makhraj means the points in the mouth from where the letters are pronounced or emerge. Makharij is the plural of the word. The total number of Arabic Alphabets is 28. Each one has a different articulation point but they are collectively categorized in five main groups.

  1. The Nasal Passage (Al-KHASHYOUM) : The nasal passage is the empty portion in the nose from the upper end of the nostrils to the lower end.
  2. The Empty Space (AL-JOWF): This the empty portion inside the mouth starting from the posterior end of the tongue to the exterior end but does not involve tongue.
  3. The Throat (AL-HALAQ): This includes the letters emerging from the throat area from the lower to the upper end.
  4. The Two Lips (ASH-SHUFTAN): This includes the letters emerge by touching of two lips together completely or partly.
  5. The Tongue ( AL-LISAN): The letters emerge from the touching of different sides of tongue with the teeth or the the upper portion of mouth.

LETTERS OF ARTICULATION

How many Makharij are there in Arabic language?

There is difference of opinion among the scholars .Some say there are 14 while others claim that there are 16 Makharij in Arabic language. But majority agrees on the count of 17. Imam al-Shateby and Imam Seybawayah agrees on number 16, Imam Qutrob and Imam Al-Fara’a said there are 14, but most of the scholars including Imam al-Jazary agrees on that there are 17 articulation points for Arabic language.

The Characteristics of Arabic letters:

The articulation point and the Characteristics of the Arabic alphabets go side by side in Arabic script. One must know the characteristics of the Arabic letters to give them their due rights. It also plays an important role in conveying the actual meaning.

A little shift in the characteristics can change the entire meaning such as:  Qalb (heart) and Kalb(dog). Both have the same sound and the Makhraj is also very close .They can only be distinguished by their characteristics upon hearing. The Qaaf in Qalb is pronounced heavy whereas Kaaf in Kalb is pronounced light. That is why sound knowledge of the characteristics of Arabic letters is very important. The characteristics are divided into two main categories:-

1.Permanent or Authentic Characteristics:

The Intrinsic or permanent  characteristics that stay with the letters. Also known as original or authentic characteristics.

They are further divided into two categories:

a. Permanent Qualities with Opposites :

Al-Sifat-e-Lazima al-Mutazadah are the qualities that helps to balance the pronunciation of Arabic alphabets. There are total ten in number and pair with each other.

  • Hams and Jahr: Hams means concealment and Jahr means to be apparent. The term is related to continuation or discontinuation of breath.
  • Rakhawah and Shiddah: Rakahwah means softness whereas Shiddah refers to the strength or emphasis. To balance the both extremes there are a few letters of at-Tawassut  which falls in between Shiddah and Rakhawah. It is not  separate quality but a term of modertion in between.
  • Isti’ala and Istifaal: The word Isti’ala means elevation and Istifaal being the opposite means lowering or dropping.
  • Itbaaq and Infitaah: Itbaaq is actually the adhesion of tongue to the roof of the mouth and Infitaah means separation o the tongue the roof of the mouth.
  • Idhlaq and Ismaat : Idhlaaq refers to fluency in speech whereas Ismaat means the desistance.

b. Permanent Qualities with out opposites :

As-Sifat-e-Lazima Ghair Mutazadah are the characteristics that helps in producing the sound of the letters. And make ease in readability. They are seven in number.

  • Qaqalah : The vibration and jerk sound when pronouncing Letters of Qalqala.
  • As-Safeer : The whistling sound that is emitted when pronouncing Saa,Zaa and Suaa.
  • Al-Leen : The natural ease that happens when pronouncing the leen letters i.e: the Wao and the Yaa.
  • Al-Inhiraf : The deviation of tongue between the makharij of the letter Raa and Yaa when pronouncing them.
  • At-Takreer : The repitation of tongue when pronouncing the letter Raa.
  • At-Tafasshy : It involves the spreading of mouth while pronouncing the the letter Sha.
  • Istitaalah : Prolongation in the sound of the the letter Duaad from its makhraj.

2.Temporary or Non-Authentic characteristics:

The Non-Intrinsic or temporary characteristics of Arabic letters are subjected to the grammatical placing of the letter. These qualities are not the part of the letters but they come and go according to the grammatical rules and placing. mostly effected by vowels and the relation with the joining letters. They are total nine in number:

  1. Clarity (Al-Ethehaar) : The clarity in the pronunciation and appearance of a letter.
  2. Merging (Al-Idgham) : The merging of one letter in another.
  3. Hiding (Al-Ikhfa) : The hiding or concealing of a letter.
  4. Reducing ( Al-Qasr) : This applies to shortening of a letter.
  5. Turning or Changing (Al-Iqlab) : Iqlab refers to the turning or changing between noon sakinak and meem sakinah.
  6. Elongation (Al-Mad) : The elongation of letters to 8,4 or 6 counts due to original or temporary Mad
  7. Intensity (Al-Tafkheem) : The heaviness of the letters in pronunciation regardless their position or vowel.
  8. Lightening (Al-Tarqeeq) : Opposite of Al-Tarqeeq, that is lightening of arabic letters in pronunciation.
  9. Stopping (Al-Sakat) : There are certain rules in Arabic Script for stopping for each letter. It is called Al-Sakat

The Makhraj of Arabic Letters is a vast subject. It can be categorized as a scientific knowledge that helps in interpreting the language. Moreover it should be learned under the supervision of qualified instructors. So, that one can perfect the articulation point of arabic letters correctly. And the chances of distorting the meaning can be eliminated.

 

 

Tajweed ul Quran for beginners

TAJWEED UL QURAN- An Introduction

with No Comment Al-Quran

Tajweed ul Quran is the key to understand the divine revelation in its entirety. The correct pronunciation not only beautifies the message but also helps in grasping the true meanings. Tajweed of Quran is not just a linguistic proficiency but it can be rather classified as a set of calculated rules. The methodology of reciting Quran properly Prophet Muhammed was taught by Angel Jibreel (A.S) which was in accordance with the Quranic verse

“and recite the Quran with measured recitation” Al-Quran 73:4

and this includes the science of Tajweed in Quranic recitation. Each and every word of Quran deserves to be given its due right in pronunciation and deliverance both. Muslims all over the world strive to learn the rules of tajweed to perfect their recitation. Whereas the new Muslims find it very challenging to learn these rules especially when they are not familiar with arabic language. Tajweed ul Quran for beginners is undoubtedly a very intriguing topic but first, one must get familirized with some basic knowledge about the subject.

What does the word Tajweed mean?

The origin of the word tajweed is Arabic and it comes from the root of the word Jayed which means to beautify.

The linguistic meanings of the word are “Improvement, Proficiency ad Perfection”. And Islamically it can be defined as ” The pronunciation of each letter of Quran from its articulation point according to the rules of intonation established by the scholars”.

Meaning that each and every word of Quran should be pronounced through its correct point of articulation and must be joined in a systematic way defined by Scholars to preserve the essence of the message. The method of learning rules for tajweed is to learn the articulation point of every letter (Makharij), learn the characteristics of every letter(Siffah) and to practice everyday under the guidance of a qualified teacher (Ustaz, Ustazah).

Obligation of Tajweed:

Prophet Muhammed (peace be upon him) said:

“Whoever masters the Quran recitation will be with the honorable angels and whoever reads it and finds it difficult, he will have two rewards.”

The hadeeth enlightens the benefits of learning Tajweed ul Quran. That if a person learns or even tries to learn tajweed rules he will be rewarded by Allah s.w.t.

Now the question arises that is it mandatory to learn tajweed rules for every muslim? The answer is No. It’s not mandatory but if a person learns it and applies it, he will be rewarded immensely. He or She will benefit more from the Book of Allah. Learning basic Tajweed e Quran is fard-e-aein (compulsory) whereas the advance study of tajweed is fard-e-kifaya means one person in the community learns it and teaches it to other people.

Basic Tajweed Rules

The primary challenge of Tajweed ul Quran for beginners is to learn the correct articulation point  of Arabic letters-Makhraj of Arabic letters. The characteristics comes after it. It is much easier for the Arabs as they are familiar with the language and its dialects. Whereas the non Arabs and newly converted Muslims find it hard to pick the correct pronunciation and deliver it according to the tajweed rules.

To overcome this difficulty one must learn it from a qualified and trained instructor of Quran. Because slight change in articulation can alter the entire meaning of the verse. So, it is highly recommended to learn it from a reliable and authentic source. The beginners guide- Al Qaa’idah Al-Qur’aaniyah (written by Qari Muhammed Idrees Asim) published by Darussalam Publishers is a very good source for this purpose. Listening to different Qurraa (recitors) also helps in picking the right pronunciation. Practicing with the help of audio aids allows to understand the practical implementation of Tajweed rules.

Tajweed ul Quran for beginners:

Basic knowledge of tajweed for non-native speakers is a common issue among non-Arab muslim. Tajweed ul Quran for beginners is definitely an issue that needs to be prioritize. Because without knowing how to recite Quran, one cannot offer Salah or perform other Ibadahs. It is mandatory for a Muslim to know how to recite Quran in Arabic and this includes knowledge of Tajweed e Quran. It can be learned easily by Muslims who have access to a mosque or a Muslim community center . But, those Muslims who donot have such opportunities can learn tajweed rules through internet. Online Quran teaching is the best solution for this problem. Any one can get the access to the knowledge by enrolling in Tajweed courses. There is a number of Online and onsite academies and institutions to learn Tajweed such as:-

  1. GQMC-Global Quran Memorization Center
  2. Iqra Network
  3. Firdaws Academy
  4. Hidaya Network

There are many youtube channels as well where Tajweed e Quran can be learned through self paced study format. The only drawback is that there is no one to guide or monitor the mistakes. So it is preferable to learn the rules for tajweed under the guidance of a trained Ustaz or Ustazah.

Reward in Akhirah

Indeed there is a great reward for those who strive to learn Quran and try to perfect their recitations. A person who recites Al-Quran in beautiful manner and observe the rules of Tajweed , will be rewarded heavily in Akhirah. There is a hasan hadeeth of the Messenger of ALLAH in this regard:

“Verily the one who recites the Quran beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then he will have twice that reward.” (Sahih Al-Bukhari)

A person who masters the skill of beautiful recitation will be rewarded. And a person who struggles to learn the language of the divine book will be rewarded twice. A great blessing from Allah subhanhau wa ta’ala. So blessings are for those who strive to perfect their faith. Not only by the declaration of heart and tongue but also with their actions. He blessed us with His message in the form Quran. It is our duty to understand the divine commands so that we can incorporate it in our daily lives. May Allah subhanahu wa ta’ala guide us to he right path and make the journey easy for us. Ameen

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Hadeeth-The Perception of Sunnah

with No Comment Hadeeth

The linguistic meaning of the word Hadeeth (plural-Ahadeeth) means speech, talk , conversation, narration or story. It can be a brief talk  or an elaborated one, either ways it is related to the speech. Islamically Hadeeth is referred to the sayings, speeches, verbal elaboration of commands or advices that were given by the Last Prophet Mohammed Peace be upon him.