Safar\Rabi-Ul-Awwal 1424 H
Volume 16-05 No : 197
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In a Hadith it is stated that the "nearest a servant comes to his lord is when he is prostrating himself, so make supplication in this state".
Sajada has plenty of medical advantages. Sajada is a unique position or stance in the regular prayers, which a Muslim is supposed to offer five times a day.
Although the basic purpose of obligatory prayers is not to provide exercise for people, yet it is being increasingly recognised that it has plenty of medical advantages for the human body. Here it is worth mentioning that the holy Prophet Muhammad (Pbuh) has mentioned in a hadith in Ibn Maja that prayer is a cure for many diseases. The fact is that a person who offers his prayers regularly that too in the mosque, is protected from many diseases which he may not even know.
The position of Sajada in which the forehead touches the earth is exclusively associated with the Muslim form of prayer. It is the climax of a Muslim’s prayer and as mentioned in a hadith, a Muslim is nearest to Allah in this position. Abu Huraira (R) reported in Bukhari that the Messenger of Allah (Pbuh) said: “The nearest a servant comes to his lord is when he is prostrating himself, so make supplication (in this state)”. Hazrath Aisha (R) narrates that Holy Prophet (Pbuh) used to prolong the prostration to such an extent that one could recite fifty verses of the Qu’ran before he would lift his head, (Bukhari). In another Hadith narrated by Anas bin Malik (R) the holy Prophet (Pbuh) advised Muslims to perform Ruku (bowing) and Sajada properly.
In another Hadith, he advised to perform Sajada and the Ruku calmly and to get up only when the body has come to ease. In the Battle of Badr, the holy Prophet performed long Sajadas in Al Fatah mosque and supplicated for the victory. He also performed Ruku and Sajada in the special prayers at the time of the eclipse. Hence the first positive effect upon a person who prostrates or does Sajada is that he comes nearest to Allah and hence in that condition, he can supplicate. This is a great psychological advantage and it gives relief to the person concerned as life is full of worries and in this position he gets at least a transient refuge from the agonising problems. When a person goes to the position of prostration, Sajada, his whole body is in active motion. This position can be considered as a mini dive as the musalli (one who offers prayer) goes to rest his forehead on the ground while his hands are placed at the sides. This brings most of the body muscles if not all in active motion and serves to give them some exercise. The hands are then specifically stretched out and hence the forearm as well as arm muscles are supposed to bear the weight in the Sajada position. It gives good exercise to the muscles of the upper limb. The holy Prophet in a hadith advised not to put the forearms flatly on the ground, but to keep them elevated above the ground and this is the only position in which the brain (or head) becomes lower than the heart and hence for the first time, the blood gushes towards
the brain with full force whereas in all other positions (even when lying) brain is above the heart when it has to work against gravity to send blood to the brain. In the position of Sajada, due to the increased blood supply, the brain receives more nourishment and it has good effect upon the memory, vision, hearing concentration, psyche and all other cognitive abilities. People who offer their prayers regularly have more will power and can cope with the difficulties of life in a much better manner. They have less incidence of headaches, psychological problems and other defects of cognitive function. In the unique position of Sajada, the neck muscles get best exercise. They have to bear the load when the forehead lies at the ground, hence the neck muscles become stronger. It is uncommon that a person who offers his prayers regularly will get the usual cervical spondylosis as the neck muscles particularly become verystrong due to the Sajadas offered daily in the five prayers. The holy Prophet Muhammad (Pbuh) used to prolong the position of Ruku and Sajada positions and he advised us to do so. The best blessing is the peace of mind, which a person
derives by the accomplishment of his duty to Allah by fulfilling an obligation.
(Courtesy: The Saudi Gazette)
Seven Booklets Series Promotion of Hindu Muslim Understanding By Dr. M. K. A. Siddiqui and Sk. Sadar Nayeem Institute of Objective Studies, Kolkata chapter. E-mail:firstname.lastname@example.org Price: Rs. 10 each
The current Hindutva campaign draws its sustenance from a host of misgivings virulently propagated by the Sangh Parivar and its acolytes. Some in the media too lend credence to it. It targets at innocent Hindu minds and provides it a steady diet of untruths, falsehoods, phobias and lies, chiefly about history of Muslim rule in India, their culture, language, ethos, habits, customs and scriptural text. Dinned into the minds and ears of non-Muslims in a systematic way, these myths sow seeds of mistrust, ill-will, hatred and prejudice. While mistrust and hate form the notional basis of attitude, incidents like torching of the train at Godhra lit the communal fuse and fuel genocide, social boycott and general violence on ground level. Covert biases and overt violence thus suit the political agenda of certain political parties for electoral gains.
The Kolkata chapter of Institute of Objective Studies has attempted to set the record straight by a series of seven booklets titled, Promotion of Hindu-Muslim Understanding to develop a cogent response to some of the most commonly believed myths about Muslims. They fill the very long-felt intellectual void and attempt to delve deep into questions of Muslim society, culture and history in India.
Muslims tend to respond to myths through scriptural text while at the base of these myths are elements drawn from history, culture and society rather than tenets, beliefs and Quranic verses or the Prophet’s (Pbuh) sayings. In an atmosphere where the Hindutva brigade finds it more rewarding to dub Muslims of being of foreign origin, perhaps marshalling facts to prove native origin of Muslims makes it more convincing. Dr. Siddiqui’s booklet, Racial Affinities of Hindu and Muslim Populations in India, extracts a lot of anthropological data to debunk the fallacy of foreignness of Muslims. Similarly, another booklet on polygynous practices among Indians has collected enough data that shifts the onus of social behaviour with regard to adoption of birth control and polygyny to socio-economic backwardness rather than to faith practised by individuals. While lower incidence of polygyny among Muslims in comparison to Hindus, Jains and tribals may be of marginal importance to the ongoing debate, the facts and figures do re-furbish the argument that the Hindutva lobby indulges in statistical jugglery like hum panch and hamare pachchis to demonise Muslims and instill a false fear of demographic inundation among Hindus.
A third booklet titled, Hindu participation in Muslim Administration in Medieval India, is an effective rebuttal of the theory now propounded by the Sangh Parivar that Hindus were barred from administration during Muslim rule and exposes the devious role of British historians in dividing Hindus and Muslims in pursuit of ‘divide and rule’ policy of the Raj. Curiously, the number of Hindu mansabdars was the highest during the reign of emperor Aurangzeb among Mughal key functionaries. In the current ambience of hatred fashioned by the Sangh parivar, these facts may appear stranger than fiction.
Dr. Siddiqui’s, Western factor in Hindu-Muslim Relations, dwells upon the colonial intrusion in undermining the unity of the Indian subjects in order to bolster the foundations of the British Raj. It is a brilliant exposure of the role British historians played in fictionalising the Muslim history of India.
Journalist, S k. Sadar Nayeem in, Indian Muslims : Some Myths and Realities, takes up regional modification of myths and dredges a fund of data and references on several key myths on demography. Exaggerated accounts of infiltration from Bangladesh has played havoc with the Muslim situation in West Bengal and Assam. Nayeem provides valuable insights into statistics which carry the seal of official legitimacy.
The booklet, Status of Women in Islam, focuses on role defined by the religion and the historical treatment of women in the Muslim society. Islam and Terrorism focusses on the concept of Jihad in an environment where Muslim nations face occupation and colonization by the West and resistance movements by the Muslims are dubbed ‘terrorism’.
The booklets are highly recommended for widest reading by all those who are vulnerable to the propaganda by the Western media and their Hindutva cohorts in India. Precise and pin-pointed rebuttal of the myths with well-documented facts is the strength of these booklets. Some editing flaws however occur here and there and need to be attended in the next edition.