Status In Cosmos-Sajdah

“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

The Light of the Prophet ﷺand His Special Distinction

Anas (and others) related: “Once the Messenger ﷺ was with a group of Muhajirun and Ansar, when a camel came along and bowed in prostration to him. His companions asked, ‘O Messenger of Allah, when beasts and trees bow in prostration to you, are we not more duty bound to bow in prostration?’ He answered: “It is not appropriate that any human being should prostrate to another human being.” Imam Ahmad (#12153), Tabarani (M. Kabir 11:356-57, M. Awsat 9:81-82), Bazzar (Zawa’id, 3:150-52 Hasan), Bayhaqi (Dala’il, 6:29)

Mu’adh also prostrated to him ﷺ, and he only said, “Do not.” Recorded by Ibn Majah (#1843), Ahmad (4:381), Hakim (4:172)

The Prophet ﷺ neither called this shirk nor asked Mu’adh to repeat the Shahada and renew his Islam.Nor did he ﷺ call it shirk when Qays ibn Sa’d affirmed his desire to prostrate to him (Abu Dawud #1828, Hakim 2:187 Sahih), nor did he ask him to renew his Islam. And when Khuzayma ibn Thabit told the Prophet ﷺ that he dreamt that he prostrated on his ﷺ forehead, the Prophet ﷺ lied down and told him, “realize your dream,” and he prostrated on his forehead (Imam Ahmad 5:215 Sahih).

We are not encouraging prostration to him – which is haram according to these hadiths, for he forbade that – but rather to point out to those ignorant of his mighty status and blazing light how the Sahaba revered him to such a high level that they found no hesitation in wanting to prostrate to him out of respect.

Indeed, Imam Dhahabi confirmed this when he wrote: “Do you not see that the Sahaba, in the immense amount of their love for the Prophet ﷺ, asked him, “Should we not prostrate to you?” and he replied “No”? And if he had allowed them, they would have prostrated to him as a mark of utter veneration and respect, not as a mark of worship, just as the brothers of Sayyidina Yusuf (AS) prostrated to him.Similarly, the prostration of a Muslim to the grave of the Prophet ﷺ is for the intention of magnification and reverence. One is not imputed disbelief (kufr) because of it whatsoever, but he is being disobedient to his command. Let him therefore be informed that this is forbidden. Similarly in the case of one who prays towards his grave…” 2929 In his Mu’jam al-Shuyukh (1:73), in the entry about his Shaykh Ahmad al-Qazwini (#58).

19) Imam Malik was asked by the Khalif Abu Ja’far al-Mansur:“Shall I face the Qibla with my back towards the grave of the Messenger of Allah when making du’a?” Imam Malik replied, “How could you turn your face away from him ﷺ when he is your means (wasila) and your father Adam’s means to Allah on the Day of Rising? No, rather you should face him ﷺ and ask for his intercession so that Allah will grant it to you, for Allah said, ‘If they had only, when they were unjust to themselves, come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft Returning, Most Merciful (4/64)’.” Narrated by Qadi ‘Iyad in his Shifa’ (2:26-27) and Tartib al-Madarik (1:113-14) with an authentic chain, Imam Subki in his Shifa’ as-Siqam (Ch. 4, 7), Qastallani in his Mawahib Laduniyya,

What also supports this is that when the Prophet (ﷺ) himself would visit the graves of Madina and greet them and make du’a, he would face the graves, as is specifically mentioned in the hadiths about that… meaning facing the grave when making du’a is a Sunna. And when Ibn Umar would come to Madina, he would first visit his (ﷺ) grave and make du’a facing him, and do the same with Abu Bakr and ‘Umar (Hilya, 1:308-09).

it is the madhhab of Imam Malik that one makes du’a facing the Prophet’s grave (not the Ka’ba) when one visits and greets him ﷺ, as related from Malik by Ibn Wahb, Ashhab, and others, and recorded in the books of Maliki Fiqh (e.g. Ibn Mawaz, Ibn Juzayy’s Qawanin Fiqhiyya 1:95, Qarafi’s Dhakhira 3:375-76, Ibn Rushd’s Bayan wa Tahsil 18:108, 444-45, 601-03, etc).

The other madhhabs also mention specifically facing him (ﷺ) when making du’a at his grave: (Hanafi): Tabaqat al-Hanafiyya 1:282, Ibn Humam’s Sharh Fath al-Qadir 3:180-81; (Shafi’i): Nawawi’s Majmu’ 8:201-02; (Hanbali): Ibn Qudama’s Mughni 3:297-99.

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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