BOW DOWN

BOW DOWN:

2::34 -And behold We said to the angels: "Bow down to Adam"; and they bowed down not so Iblis: he refused and was haughty: He was of those who reject Faith.

49 The Arabic may also be translated: "They bowed down, except Iblis." In that case Iblis (Satan) would be one of the angels. But the theory of fallen angels is not usually accepted in Muslim theology. In xviii, 50 Iblis is spoken of as a Jinn. We shall discuss later the meaning of this word. (2.34)

2:43 - And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship). 60

60 The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran. The chief feature of Jewish worship was and is the bowing of the head. (2.43)

2:125 - Remember We made the house a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma`il that they should sanctify My House for those who compass it round or use it as a retreat or bow or prostrate themselves (therein in prayer). 125 126

125 The Ka'ba, the House of God. Its foundation goes back by Arab tradition to Abraham. Its fourfold character is here referred to. (1) It was the centre to which all the Arab tribes resorted for trade, for poetic contests, and for worship, (2) It was sacred territory and was respected by friend and foe alike. At certain seasons, all fighting was and is forbidden within it limits, and even arms are not allowed to be carried and no game or other thing is allowed to be killed. Like the Cities of Refuge under the Mosaic Dispensation to which manslayers could flee (Num. xxxv. 6) or the Sanctuaries in Mediaeval Europe, to which criminals could not be pursued. Mecca was recognized by Arab custom as inviolable for the pursuit of revenge or violence. (3) It was a place of prayer; even today there is a Station of Abraham within the enclosure where Abraham was supposed to have prayed. (4) It must be held pure and sacred for all purposes. (2.125)

126 Four rites are here enumerated, which have now acquired a technical meaning. (1) Compassing the sacred territory, or going round the Ka'ba: Tawaf. There are special guides who take pilgrims and visitors round. (2) Retiring to the place as a spiritual retreat, for contemplation and prayer: Itikat. (3) The posture of bending the back in prayer: Ruku. (4) The posture of prostrating oneself on the ground in prayer: Sujud. The protection of the holy territory is for all, but special cleanliness and purity is required for the sake of the devotees who undertake these rites. (2.125)

127 The root salama in the word Islam implies (among other ideas) the idea of Peace, and therefore when Mecca is the city of Islam, it is also the City of Peace. The same root occurs in the latter part of the name Jerusalem, the Jewish City of Peace. When the day of Jerusalem passed (see verse 134 or 141 below), Mecca became the "New Jerusalem" - or rather the old and original "City of Peace" restored and made universal. (2.126

2:131 - Behold! his Lord said to him: "Bow (thy will to me)" He said: "I bow (my will) to the Lord and Cherisher of the universe."

3:43 - "O Mary! worship thy Lord devoutly; prostrate thyself and bow down (in prayer) with those who bow down."

5:55- Your (real) friends are (no less than) Allah His Apostle and the (fellowship of) believers those who establish regular prayers and regular charity and they bow down humbly (in worship)

7:11 - t is We who created you and gave you shape; then We bade the angels bow down to Adam and they bowed down; not so Iblis; he refused to be of those who bow down. 996 997

996 It was after Adam (as standing for all mankind) had been so taught that the angels were asked to prostrate to him, for, by Allah's grace, his status had actually been raised higher. Note the transition from "you" (plural) in the first clause to "Adam" in the second clause: Adam and mankind are synonymous: the plural is reverted to in vii. 14, 16-18. (7.11)

997 Iblis not only refused to bow down: he refused to be of those who prostrated. In other words he arrogantly despised the angels who prostrated as well as man to whom they prostrated and he was in rebellion against Allah for not obeying His order. Arrogance, jealousy, and rebellion were his triple crime. (7.11)

7:12 - (Allah) said: "what prevented thee from bowing down when I commanded thee?" He said: "I am better than he: thou didst create me from fire and him from clay." 998

998 Notice the subtle wiles of Iblis: his egotism in putting himself above man, and his falsehood in ignoring the fact that Allah had not merely made man's body from clay, but had given him spiritual form,-in other words, had taught him the nature of things and raised him above the angels. (7.12)

9:112 - Those that turn (to Allah) in repentance: that serve Him and praise Him; that wander in devotion to the Cause of Allah; that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limits set by Allah; (these do rejoice). So proclaim the glad tidings to the Believers. 1363

1363 We are to rejoice that by giving up such small things as ourselves and our possessions we are to be rewarded with such a great thing as the eternal life of felicity. The truly righteous, whose lives in various aspects are described in this verse, do so rejoice. The good news is to be proclaimed to all Believers, including the weakest among us, so that they may profit by that example. (9.112) Behold! We said to the angels: "Bow down unto Adam": they bowed down except Iblis: he said "Shall I bow down to one whom Thou didst create from clay?" 2251

17:61 - Behold! We said to the angels: "Bow down unto Adam": they bowed down except Iblis: he said "Shall I bow down to one whom Thou didst create from clay?" 2251

2251 Cf. vii. 11-18, which deals, as is the case here, with the temptation of the individual human soul, while ii. 30-38 deals with the collective race of man through Adam. Arrogance, jealousy, spite, and hatred are the ingredients in the story of Iblis. (17.61)

18:50 -Behold! We said to the angels "Bow down to Adam": they bowed down except Iblis. He was one of the Jinns and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrongdoers! 2392 2393 2394 2395

2392 Cf. ii. 34, where the story is told of the fall of mankind through Adam. Here the point is referred to in order to bring home the individual responsibility of the erring soul. Iblis is your enemy; you have been told his history; will you prefer to go to him rather than to the merciful Allah, your Creator and Cherisher? What a false exchange you would make!' (18.50)

2393 Cf. vi. 100, n. 929. (18.50)

2394 Satan's progeny: we need not take the epithet only in a literal sense. All his followers are also his progeny. (18.50)

2395 Out of the limited free-will that man has, if he were to choose Evil instead of Good, Satan instead of Allah, what a dreadful choice it would be! It would really be an evil exchange. For man is Allah's creature, cared for and cherished by Him. He abandons his Cherisher to become the slave of his enemy! (18.50)

22:26 - Behold! We gave the site to Abraham of the (Sacred) House (saying): "Associate not any thing (in worship) with Me; and sanctify My House for those who compass it round or stand up or bow or prostrate themselves (therein in prayer). 2797 2798

2797 The site of Makkah was granted to Abraham (and his son Ismail) for a place of worship that was to be pure (without idols, the worship being paid to Allah, the One True God) and universal, without being reserved (like Solomon's Temple of later times) to any one People or Race. (22.26)

2798 Cf. ii. 125. Note that here the word qaimin ('who stand up for prayer') occurs in place of 'akifin (who use it as a retreat). In practice the meaning is the same. Those who go for a retreat to the Ka'ba stay there for the time being. (22.26)

38:24 - (David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the Partners (in business) who wrong each other: not so do those who believe and work deeds of righteousness and how few are they?"... And David gathered that We had tried him: he asked forgiveness of his Lord fell down bowing (in prostration) and turned (to Allah in repentance). 4174 4175 4176

4176 Judged by ordinary standards, David had done no wrong; he was a good and just king. Judged by the highest standard of those nearest to Allah (Muqarraban, lvi. 11), the thought of self-pride and self-righteousness had to be washed off from him by his own act of self-realisation and repentance. This was freely accepted by Allah, as the next verse shows. A) Some commentators say that David's fault here was his hastiness in judging before hearing the case of the other party. When he realised his lapse, he fell down in repentance. (38.24)

39:12 - "And I am commanded to be the first of those who bow to Allah in Islam." 4262

4262 Cf. vi. 14. "The first" need not necessarily be chronological: it may also refer to the first rank in zeal, and in readiness to suffer for the Cause. (39.12)

41:33 - Who is better in speech than one who calls (men) to Allah works righteousness and says "I am of those who bow in Islam"? 4503

4503 Better in speech: i.e., speaks better counsel; or is more worthy of being listened to. That his word reaches the highest mark of human speech is evidenced by three facts: (1) that he calls all to the Truth of Allah, showing that his thoughts are not centred on himself; (2) every deed of his is righteousness, showing that there is no divergence between his preaching and his conduct; and (3) he completely associates himself with the Will of Allah, showing that he is the full embodiment of Islam. What a fine description of the holy Prophet! (41.33)

45:28 - And thou wilt see every sect bowing the knee: every sect will be called to its Record: "This Day shall ye be recompensed for all that ye did! 4766

4766 Bowing the knee: the key-phrase of the Sura, and its title. Cf. xix. 72. Whatever the arrogance of the wicked may be in this life, whatever exclusive sects and divisions they may form, in this life, the time will come when they will humbly submit and bow the knee to the Truth. Before Allah, when their Record is produced, they must necessarily be dumb. (45.28)

48:29 Muhammad is the Apostle of Allah; and those who are with him are strong against Unbelievers (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer) seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks (being) the traces of their prostration. This is their similitude in the Torah; and their similitude in the Gospel is: like a seed which sends forth its blade then makes it strong; it then becomes thick and it stands on its own stem (filling) the sowers with wonder and delight. As a result it fills the Unbelievers with rage at him. Allah has promised those among them who believe and do righteous deeds Forgiveness and a great Reward. 4913 4914 4915 4916 4917

4913 Cf. ix. 128. The devotees of Allah wage unceasing war against evil, for themselves, and for others; but to their own brethren in faith-especially the weaker ones- they are mild and compassionate: they seek out every opportunity to sympathise with them and help them. (48.29)

4914 Their humility is before Allah and His Apostle and all who have authority from Allah, but they yield no power or pomp, nor do they worship worldly show or glitter. Nor is their humility before Allah a mere show for men. (48.29)

4915 The traces of their earnestness and humility are engraved on their faces, i.e., penetrate their inmost being, the face being the outward sign of the inner man. If we take it in its literal sense, the traces might mean the marks left by repeated prostration on their foreheads. Moreover, a good man's face alone shows in him the grace and light of Allah; he is gentle, kind and forbearing, ever helpful, relying on Allah and possessing a blessed Peace and Calmness (Sakina, xlviii. 26) that can come from no other source. (48.29)

4916 In the Book of Moses, which is now found in a corrupt form in the Pentateuch, the posture of humility in prayer is indicated by prostration: e.g., Moses and Aaron "fell upon their faces", Num. xvi. 22. (48.29)

4917 The similitude in the Gospel is about how the good seed is sown and grows gradually, even beyond the expectation of the sower: "the seed should spring and grow up, he knoweth not how; for the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear": Mark. iv. 27-28. Thus Islam was preached by the holy Prophet; the seed seemed to human eyes lost in the ground; but it put forth its shoot, and grew, and became strong, until it was able to stand on its own legs, and its worst enemies recognised its existence and its right to live. Note how much more complete the parable is in the Qur-an. The mentality of the sowers of the seed is expressed in beautiful terms: its growth and strength filled them "with wonder and delight." (48.29)

55:6 - And the herbs and the trees-both (alike) bow in adoration. 5175 5176

5175 Najm: may mean stars collectively, or herbs collectively: perhaps both meanings are implied. (55.6)

5176 All nature adores Allah. Cf. xxii. 18, and n. 2790; xiii. 15; and xvi. 48-49. (55.6)

68:43 - Their eyes will be cast down ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration while they were whole (and had refused). 5623 5624

5623 Their past memories, combined with their present position, will then fill them with a sense of the deepest dismay and humiliation. See last note. (68.43)

5624 Salimun: whole, in full possession of the power of judgment and will; not constrained, as they now will be, by the Punishment staring them full in the face. (68.43)

7:206 - Those who are near to thy Lord disdain not to do Him worship: They celebrate His praises and bow down before Him. 1176 1177

1176 The higher you are in spiritual attainment, the more is your desire and your opportunity to serve and worship your Lord and Cherisher and the Lord and Cherisher of all the worlds: and the greater is your pride in that service and that worship. (7.206)

1177 At this stage a Sajda or prostration is indicated, as a sign of our humble acceptance of the privilege of serving and worshipping Allah,-a fitting close to Sura in which we are led, through a contemplation of the stories of the Messengers of Allah, to the meaning of revelation and its relation to our moral and spiritual progress. (7.206)

22:18 -Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth the sun the moon the stars; the hills the trees the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace none can rise to honor: for Allah carries out all that He wills. 2790 2791

2790 Cf. xxi. 79, and n. 2733. All created things, animate and inanimate, depend on Allah for their existence, and this dependence can be construed as their Sajda or bowing down in worship. Their very existence proclaims their dependence. How can they be objects of worship? For haqqa in this verse. Cf. xv. 64, n. 1990. (22.18)

2791 Cf. xxii, 16. There the argument was that those who work in harmony with Allah's Law and Will will get their reward, for Allah always carries out His Plan. Here is the Parallel argument: those who defy Allah's Will must suffer pain and disgrace, for Allah is well able to carry out His Will. (22.18)

22:77 -O ye who believe! bow down prostrate yourselves and adore your Lord; and do good; that ye may prosper. 2860

2860 Prosper: in a spiritual sense, both in this life and the Hereafter. (22.77)

29:46 - Our Allah and your Allah is one; and it is to Him we bow (in Islam)." 3472 3473 3474

2:131 - Behold! his Lord said to him: "Bow (thy will to me)" He said: "I bow (my will) to the Lord and Cherisher of the universe."

2:133 - Were ye witnesses when death appeared before Jacob? Behold he said to his sons: "What will ye worship after me?" They said: "We shall worship thy Allah and the Allah of thy fathers of Abraham Isma`il and Isaac the one (true) Allah to Him we bow (in Islam)." 131 132

77:48 - When it is said unto them: Bow down, they bow not down!

Fiqh-us-Sunnah
Fiqh 1.122a

Obligatory acts of prayer, Ar-Ruku' (Bowing Down)

There is a consensus on the obligatory nature of the ruku'. Says Allah, "O you who believe, bow down and prostrate yourselves.. ." The position of ruku' is established by bending over, putting one's hands on one's knees, and remaining in that position until he attains "calmness." In another hadith the Prophet said, "Then bow until you attain calmness while your are bowing." Abu Qatadah related that the Prophet, upon whom be peace, said, "The worst pepole are the thieves who steal part of the prayer." He was asked how this was done, and he replied, "He does not complete his bowings and prostrations," or he said, "He does not straighten his back during his bowings and prostrations."

Sahih Muslim Hadith
Hadith 792 Narrated by
Wa'il ibn Hujr

Wa'il saw the Apostle of Allah (peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited: Allah listened to him who praised Him." And when prostrated, he prostrated between the two palms.

Sahih Muslim Hadith
Hadith 828 Narrated by
AbuHurayrah

The Messenger of Allah (peace be upon him) while teaching us (the principles of faith), said: Do not try to go ahead of the Imam, recite takbir when he recites it, and when he says: " Nor of those who err," you should say Amin, bow down when he bows down, and when he says: "Allah listens to him who praises Him," say: "O Allah, our Lord, to Thee be the praise."

Al-Tirmidhi Hadith
Hadith 5918 Narrated by
AbuMusa

AbuTalib went to ash-Sham (Syria) accompanied by the Prophet (may Allah bless him) along with some shaykhs of Quraysh. When they came near where the monk was they alighted and loosened their baggage, and the monk came out to them although when they had passed that way previously he had not done so. While they were loosening their baggage the monk began to go about among them till he came and, taking Allah's Messenger (peace be upon him) by the hand, said, "This is the chief of the universe; this is the messenger of the the Lord of the universe whom Allah is commissioning as a mercy to the universe." Some shaykhs of Quraysh asked him how he knew, and he replied, "When you came over the hill not a tree or a stone failed to bow in prostration, and they prostrate themselves only before a prophet. I recognize him by the seal of prophecy, like an apple, below the end of his shoulder-blade." He then went and prepared food for them, and when he brought it to them the Prophet (peace be upon him) was looking after the camels, so he told them to send for him. He came with a cloud above him shading him and when he approached the people he found they had gone before him into the shade of a tree. Then when he sat down the shade of the tree inclined over him, and the monk said, "Look how the shade of the tree has inclined over him. I adjure you by Allah to tell me which of you is his guardian." On being told that it was AbuTalib he kept adjuring him to send him back until he did so. AbuBakr sent Bilal along with him and the monk gave him provisions of a bread and olive-oil.

Tirmidhi transmitted it.

Sahih Al-Bukhari Hadith
Hadith 2.328 Narrated by
Aisha the wife of the Prophet

Allah's Apostle during his illness prayed in his house sitting, whereas some people followed him standing, but the Prophet beckoned them to sit down. On completion of the prayer he said, "The Imam is to be followed. So, bow when he bows, and raise your head when he raises his head." (See Hadith No. 657 Vol 1 for taking the verdict).

Sahih Muslim Hadith
Hadith 1608 Narrated by
Aisha

AbuSalamah asked Aisha about the prayer of the Messenger of Allah (peace be upon him) . She said: He observed thirteen rak'ahs (in the night prayer). He observed eight rak'ahs and would then observe two rak'ahs sitting, and when he wanted to bow he stood up and then bowed down, and then observed two rak'ahs in between the Adhan and Iqamah of the dawn prayer.

Sahih Al-Bukhari Hadith
Hadith 2.220 Narrated by
Aisha

the mother of the faithful believers) Allah's Apostle (in his last days) used to pray sitting. He would recite while sitting, and when thirty or forty verses remained from the recitation he would get up and recite them while standing and then he would bow and prostrate. He used to do the same in the second Raka. After finishing the prayer he used to look at me and if I was awake he would talk to me and if I was asleep, he would lie down.

Sahih Al-Bukhari Hadith
Hadith 1.656 Narrated by
Aisha

the mother of the believers: Allah's Apostle during his illness prayed at his house while sitting whereas some people prayed behind him standing. The Prophet beckoned them to sit down. On completion of the prayer, he said, "The Imam is to be followed: bow when he bows, raise up your heads (stand erect) when he raises his head and when he says, 'Sami a-l-lahu liman-hamida ' (Allah heard those who sent praises to Him) say then 'Rabbana wa laka-l-hamd' (O our Lord! All the praises are for You), and if he prays sitting then pray sitting."

Sahih Al-Bukhari Hadith
Hadith 2.214 Narrated by
Aisha

Allah's Apostle prayed in his house while sitting during his illness and the people prayed behind him standing and he pointed to them to sit down. When he had finished the prayer, he said, "The Imam is to be followed and so when he bows you should bow; and when he lifts his head you should also do the same."

Sahih Al-Bukhari Hadith

Hadith 7.562 Narrated by
Aisha

During the ailment of the Prophet some people came to visit him. He led them in prayer while sitting, but they prayed standing, so he waved to them to sit down. When he had finished the prayer, he said, "An Imam is to be followed, so when he bows, you should bow. and when he raises his head, you should raise yours, and if he prays sitting. you should pray sitting." Abu Abdullah said Al-Humaidi said, (The order of ) "This narration has been abrogated by the last action of the Prophet as he led the prayer sitting, while the people prayed standing behind him."

Sunan of Abu-Dawood
Hadith 1292 Narrated by
Abdullah Ibn Abba

The Apostle of Allah (peace be upon him) said to al-Abbas ibn AbdulMuttalib: Abbas, my uncle, shall I not give you, shall I not present to you, shall I not donate to you, shall I not produce for you ten things? If you act upon them, Allah will forgive you your sins, first and last, old and new, involuntary and voluntary, small and great, secret and open. These are the ten things: you should pray four rak'ahs, reciting in each one Fatihat al-Kitab and a surah. When you finish the recitation of the first rak'ah you should say fifteen times while standing: "Glory be to Allah", "Praise be to Allah", "There is no god but Allah", "Allah is most great". Then you should bow and say it ten times while bowing. Then you should raise your head after bowing and say it ten times. Then you should kneel down in prostration and say it ten times while prostrating yourself. Then you should raise your head after prostration and say it ten times. Then you should prostrate yourself and say it ten times. Then you should raise your head after prostrating and say it ten times in every rak'ah. You should do that in four rak'ahs. If you can observe it once daily, do so; if not, then once weekly; if not, then once a month; if not, then once a year; if not, then once in your lifetime.