Sadullah Khan – 18th Post Witr Talk Ramadaan 1444 2023
AI: Summary ©
The speaker discusses the importance of observation and understanding during Islam's witness witness culture. They explain that the witness culture is based on observation and not a formal witness culture, and that the witness culture is a way to reflect on the reality of life. They also mention that the witness culture is not a formal witness culture, but rather a way to reflect on the reality of life.
AI: Summary ©
Moral guidance from everyday experiences.
Now as Muslims,
we pray daily
and often we reflect on the salah
and some of the postures of the salah
that we perform,
And these are things we observe on a
daily basis. We observe it. We do it.
And sometimes
we are curious as to why we do
certain things in the manner in which you
do them.
Today, we recall an incident
that provides some insight
into some of the curiosity we may have,
and only Allah knows best.
Somebody asked Sayedna Ali
he
said
He said why in the salah when we
make a a,
a a, rakat of salah,
why do we make ruku one time but
make sujud two times?
Is there any reason for that? Why don't
we make 1 sujud and one and
one ruku?
Why don't you make 2 ruku into sujud?
Why 1 ruku and 2 sujud in every
rakar?
And said
then responded by saying,
and he explained in detail and
he said, Saidna Ali said,
part of the symbolism
of the reasons why we do some of
these things are in obedience to Allah and
in our servitude
and in our worship of Allah.
And there are possible symbolic meanings
behind the ritual movements
that we perform
and explained that though our bowing
in aruku is a sign of respect
and a sign of veneration of Allah,
it is very clear
that the sujood, the prostration,
there is an expression of humility,
of submission,
of reverence
more than there is in the record.
He went and explained
moreover,
the sujood,
a human being moves
the most honored, respected, valued part of his
body, the most honored,
valued, and respected part of the human body,
which is the head containing the brain,
which is the seat of the ankle,
as well as the most recognizable
part of a person, which is also in
the head, which is called the face.
And you move that highest part to the
ground.
So instead, you place the highest part of
your body literally and figuratively
and physically and metaphysically,
the highest part of your body on the
lowest level
onto the ground, that very ground on which
you walk and that very ground which is
made of dust.
Said Na'ali then made reference
to Surah Paha, a verse in Surah Paha
in the whole
and you raise your head,
it is reflective of the words of the
Quranic verse,
the dust on which you made sujood from
dust we come.
Allah created us from dust. In other words,
we have come from that dust.
And then there's a very short jalsa.
One of the shortest part of the salah
is the portion between the 2 sujuds.
Then you go back into sujood
and then we're gonna return to the dust.
Then you put your head down again.
And
when you come up for the set for
the second time from the 2nd sujood,
And from the dust, Allah will bring us
back to accountability.
So he says, don't forget when you go
back to the dust, it means you are
gonna die the inevitability of death. You've come
from it, and these are the same verses
we read when you throw sand into the
grave.
So the first surjda,
you acknowledge the low your lowly humble origin
from which you have come. You've come from
the dust.
Then the second one, you return symbolically the
reality of death and that you are ultimately
going to be buried in that dust.
And when you get up from Sujood the
second time,
it symbolizes you being brought back to life
to give answer for your life in this
world for the deeds that you have done
while you were alive.
As a concluding point for our observation,
we know that janazah salah.
There is no azaan, there's no iqamah,
but there is a salah.
When you are born, they give azaal in
1 year, iqamah in the other year, but
there's no salah.
It is symbolic of that space between the
2 sujoods.
That life is so short
is but a fleeting moment.
So they keep Adal in a kamah and
after a kamah the start, Normally the salah
begins immediately after iqamah.
There's hardly a space between the iqamah and
the salah,
so that's the paucity of life.
As the one of the shortest portions of
the salah,
you pause for the moment
and then you go back to dust.
You see,
this is as the prophet
will reflect reflect about the reality of life.
Said, now I'll explain
perhaps why we make symbolically
as a symbolic gesture of our servitude to
Allah, but also we are in this world
as we know as travelers. Andi Rasool said,
hadith documented
by Imam Atilmiri,
what have I to do with the world,
your Rasool said? I am merely like a
rider who sat under a tree of shade
of the tree for a short while, and
then I moved on. That's the nature of
life. And perchance when we make the sujood
and we make ruku and we reflect upon
this
that we don't know
as the Rasool said,
when you do pray, pray as if it's
your last prayer. The next prayer may be
over your body.