Legitimacy
There is consensus on the legitimacy of the prostration of recitation.
➊ Allah Almighty says:
وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ
“And when the Qur’an is recited to them, they do not prostrate.”
➋ It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that: “We performed prostration with the Prophet (peace be upon him) in Surah إذا السماء انشقت and Surah اقراء باسم ربك.”
The ruling on the prostration of recitation
Jurists have differed on this issue.
(The majority) Recitation prostration is Sunnah.
(Abu Hanifa رضي الله عنه) This prostration is obligatory (his evidence is a suspended hadith: السجدة على من سمعها وعلى من تلاها “Whoever hears the verse of prostration and whoever recites it, both are required to prostrate.”)
The evidence of those who say it is not obligatory is as follows:
➊ It is narrated from Hazrat Zaid bin Thabit رضي الله عنه that:
قرآت على النبى صلى الله عليه وسلم ”والنجم“ فلم يسجد فيها
“I recited Surah Najm to the Prophet صلى الله عليه وسلم and he did not prostrate in it.”
It is understood that the recitation prostration is not obligatory because if it were obligatory, the Prophet صلى الله عليه وسلم would never have left it.
➋ It is narrated from Hazrat Umar رضي الله عنه that:
انه قرأ على المنبر يوم الجمعة سورة النحل حتى جاء السجدة فنزل وسجد وسجد الناس حتى إذا كانت الجمعة القابلة قرأ بها حتى إذا جاء السجدة قال: أيها الناس إنا لم نؤم بالسجود فمن سجد فقد أصاب ومن لم يسجد فلا إثم عليه
“On Friday, he recited Surah An-Nahl from the pulpit until the verse of prostration came, then he descended and prostrated, and the people also prostrated. Then when the next Friday came, he recited that Surah again until the verse of prostration came, then he said: ‘O people! Surely we have not been commanded to perform these prostrations, so whoever performs these prostrations will receive reward, and whoever does not perform them will not be sinful.'”
This incident occurred in front of a group of companions on Friday, and no one expressed surprise at it (thus it is established that there is consensus among the companions on this issue).
(The stronger view) The view of non-obligation is stronger.
(Ibn Hajar رضي الله عنه) Recitation prostration is not obligatory.
(Nawawi رضي الله عنه) This prostration is Sunnah according to us and the majority, not obligatory.
(Ibn Hazm رضي الله عنه) The prostrations in the Qur’an are not obligatory, but if someone performs them, it is better.
(Shawkani رضي الله عنه) This is an established Sunnah.
(Abdul Rahman Mubarakpuri رضي الله عنه) Holds the same view.
(Ibn Qudamah رضي الله عنه) Whoever performs the recitation prostration has done well, and whoever leaves it has no sin upon him. Hazrat Umar رضي الله عنه, Hazrat Ibn Umar رضي الله عنهما, Imam Shafi’i رضي الله عنه, Imam Malik رضي الله عنه, Imam Ahmad رضي الله عنه, Imam Awza’i رضي الله عنه, and Imam Laith رضي الله عنه also hold this position.
(Sheikh Wahbah Zuhayli رضي الله عنه) Holds the same view.
(Ibn Baz رضي الله عنه) Recitation prostration is Sunnah for both the reciter and the listener, not obligatory.
It is understood that recitation prostration is Sunnah, not obligatory, but it should be remembered that performing it is better because firstly it is Sunnah, and secondly, due to it, Satan also cries and beats himself as narrated from Hazrat Abu Hurairah رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:
إذا قرأ ابن آدم السجدة فسجد اعتزل الشيطان يبكى يقول يا ويلى أمر ابن آدم بالسجود فسجد فله الجنة وأمرت بالسجود فأبيت فلى النار
“When the son of Adam recites a verse of prostration and then prostrates, Satan cries and separates from him saying: ‘Alas for my destruction! The son of Adam was commanded to prostrate and he prostrated, so there is Paradise for him, and I was commanded to prostrate and I refused, so there is Hellfire for me.'”
The evidence of those who say it is obligatory and its response:
Their evidence is the previous hadith because it contains the words:
امر ابن آدم بالسجود
“That is, the son of Adam was commanded to prostrate.”
This has been answered in several ways as Imam Nawawi رضي الله عنه has narrated:
➊ The command in this hadith is the speech of Iblis, which is not proof or evidence.
➋ It means a command of recommendation (mustahabb), not a command of obligation (wajib).
➌ It means participation in prostration, not obligation.
Number of prostrations of recitation
➊ It is narrated from Hazrat Amr ibn Aas (may Allah be pleased with him) that:
ان رسول الله أقرأه خمس عشرة سجدة فى القرآن منها ثلاث فى المفصل وفي الحج سجدتان
“The Messenger of Allah (peace be upon him) taught them fifteen prostrations in the Quran, three of which are in Al-Mufassal and two in Surah Al-Hajj.”
➋ It is narrated from Hazrat Abu Darda (may Allah be pleased with him) that the Prophet (peace be upon him) taught eleven prostrations.
➌ It is narrated from Hazrat Uqbah ibn Amir (may Allah be pleased with him) that I said, O Messenger of Allah:
فضلت سورة الحج بأن فيها سجدتين؟ قال نعم ومن لم يسجدهما فلا يقراهما
“Is Surah Al-Hajj given virtue because it contains two prostrations?” He (peace be upon him) said: “Yes, and whoever does not perform these two prostrations should not recite them.”
Since all these narrations are weak, there is a difference in the number of prostrations of recitation.
(Ahmad) There are fifteen prostrations of recitation. (There are two prostrations in Surah Al-Hajj.) Imam Layth, Imam Ishaq, Imam Ibn Wahb, Imam Ibn Mundhir, and a group of scholars hold this view.
(Abu Hanifa) The number of prostrations of recitation is fourteen. (Meaning they do not accept the second prostration of Surah Al-Hajj.)
(Shafi’i) According to the old opinion, eleven prostrations (excluding the prostrations of Sad and Al-Mufassal), and according to the modern opinion, fourteen prostrations (excluding Surah Sad).
(Ibn Hazm) Holds the view of fourteen prostrations. (Accepts the second prostration of Surah Al-Hajj.)
(Preferred) There are fifteen prostrations in total. Although the hadith about the second prostration in Surah Al-Hajj is weak, the majority of the Ummah acts upon it, and it is proven from some Companions as well, which clarifies its legitimacy. All other prostrations are established by authentic hadith.
(Al-Albani) Holds the same view.
(Abdul Rahman Mubarakpuri) The preferred view is that there are two prostrations in Surah Al-Hajj.
Places of fifteen prostrations
➊ خاتمة الأعراف
➋ بالغدو والآصال
➌ ويفعلون ما يؤمرون
➍ ويزيدهم خشوعا
➎ خرو مسجدا وبكيا
➏ إن الله يفعل ما يشاء
➐ وزادهم نفورا
➑ رب العرش العظيم
➒ وهم لا يستكبرون
➓ وخر راكعا وأناب
⓫ وهم لا يسئمون
⓬ خاتمة النجم
⓭ القرآن لا يسجدون
⓮ واسجد واقترب
⓯ The second prostration (different in it) of Surah Al-Hajj
➊ It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) performed prostration on Surah An-Najm.
➋ It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that:
سجدنا مع النبى صلى الله عليه وسلم فى إذا السماء انشقت و اقراء باسم ربك
“We performed prostration with the Prophet (peace be upon him) in إذا السماء انشقت and اقرأ باسم ربك.”
➌ It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that:
ص ليست من عزائم السجود ولقد رأيت النبى صلى الله عليه وسلم يسجد فيها
“The prostration of Surah Sad is not obligatory, but I have seen the Prophet (peace be upon him) performing prostration in it.”
Prostration of recitation is also prescribed in obligatory prayer
As narrated from Hazrat Abu Huraira (may Allah be pleased with him):
ان النبى صلى الله عليه وسلم سجد فى الصلاة لما قرأ إذا السماء انشقت
The Prophet (peace be upon him) performed the prostration of recitation in prayer when he recited إذا السماء انشقت.”
(Shawkani) also holds this view.
Prostration of recitation is also prescribed outside of prayer
It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that:
كان رسول الله يقرأ علينا السورة فيقرأ السجدة فيسجد ونسجد معه حتى ما يجد أحدنا مكانا لموضع جبهته
“The Messenger of Allah (peace be upon him) used to recite Surah in our presence, he would recite the verse of prostration and perform the prostration, and we would also prostrate with him until sometimes one of us could not find a place to put his forehead.”
And in the narration of Sahih Muslim, this clarification is present that طوفي غير صلاة “This was our condition outside of prayer.”
Wudu and facing the Qiblah are not necessary for prostration of recitation
➊ In the narration transmitted from Hazrat Ibn Umar (may Allah be pleased with them both):
حتى ما يحد أحدنا مكانا لموضع جبهته
“To the extent that sometimes none of us could find a place to put his forehead.”
Certainly, when prostration is performed together in such a crowd, not everyone will be in a state of ablution nor facing the Qibla.
➋ It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them both) that:
ان النبى سجد بالنجم وسجد معه المسلمون والمشركون والجن والإنس
“When the Prophet (peace be upon him) performed the prostration of Surah An-Najm, Muslims, polytheists, jinn, and humans also prostrated with him.”
This hadith mentions the prostration of the polytheists, although it is well known that polytheists are impure and even if they perform ablution, it is not valid, let alone when they are already without ablution.
➌ Imam Bukhari (may Allah have mercy on him) states that كان ابن عمر يسجد على غير وضوء “Hazrat Ibn Umar (may Allah be pleased with them both) used to perform prostrations of recitation without ablution.”
(Ibn Taymiyyah) Since the prostration of recitation is not a prayer, the conditions of prayer are not applied to it; rather, it is permissible without purification, as evidenced by the practice of Hazrat Ibn Umar (may Allah be pleased with them both).
(Shawkani) prefers the same view.
(Ibn Hazm) The prostrations during Quran recitation are neither one unit (rak’ah) nor two units, so they are not considered prayers. Since they are not prayers, they are permissible and lawful without ablution for the state of major impurity (janabah), menstruation, and for those not facing the Qibla, like other remembrances.
(Ibn Qudamah) The same conditions apply to these prostrations as those applied to voluntary prayers, i.e., purification from minor and major impurity, covering the awrah, facing the Qibla, and intention. Also, we are not aware of any disagreement on this matter.
(Abdul Rahman Mubarakpuri) holds the same view.
Saying Takbeer for the Prostration of Recitation
It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that:
كان النبى صلى الله عليه وسلم يقرأ علينا القرآن فإذا مر بالسجدة كبر وسجد وسجدنا معه
“The Prophet (peace be upon him) used to recite the Quran to us, and when he passed by a prostration verse, he would say Takbeer and prostrate, and we would also prostrate with him.”
In this hadith, the word Takbeer is not correct, therefore saying Takbeer for the prostration of recitation is not established. However, since the Prophet (peace be upon him) necessarily said Takbeer when bowing and rising in prayer, it is necessary to say Takbeer when bowing for the prostration of recitation as well.
The supplication for the prostration of recitation
It is narrated from Hazrat Aisha (may Allah be pleased with her) that the Prophet (peace be upon him) used to recite this supplication during the prostrations of the Quran at night:
سَجَدَ وَجْهِيَ لِلَّذِى خَلَقَهُ وَشَقَّ سَمُعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِهِ فَتَبَارَكَ اللهُ أَحْسَنَ الْخَالِقِينَ
Issues related to the prostration of gratitude
Prostration is prescribed upon receiving any blessing, relief from hardship and distress, and on occasions of happiness and joy.
➊ It is narrated from Hazrat Abu Bakrah (may Allah be pleased with him) that:
أن النبى صلى الله عليه وسلم كان إذا جاءه أمر يسره خر ساجد الله
“When the Prophet ﷺ received any good news, he would fall into prostration before Allah.”
➋ It is narrated from Hazrat Abdur Rahman bin Awf (may Allah be pleased with him) that:
سجد النبى صلى الله عليه وسلم فأطال السجود ثم رفع رأسه وقال إن جبرئيل أتاني فبشرني فسجدت لله شكرا
“The Prophet ﷺ prostrated and made a long prostration, then raised his head and said that indeed Angel Jibreel (Gabriel) came to me and gave me glad tidings, so I prostrated to thank Allah Almighty.”
➌ It is narrated from Hazrat Bara bin Azib (may Allah be pleased with him) that the Prophet ﷺ sent Hazrat Ali (may Allah be pleased with him) towards Yemen: The narrator said in the hadith:
فكتب على بإسلامهم فلما قرأ رسول الله الكتاب خر ساجدا شكر الله على ذلك
“Hazrat Ali (may Allah be pleased with him) sent the news of the people of Yemen accepting Islam to the Prophet ﷺ. When the Messenger of Allah ﷺ read that letter, he prostrated to thank Allah.”
(Ahmad, Shafi’i) Prostration of thanks is prescribed.
(Malik, Abu Hanifa) This prostration is neither recommended nor disliked.
(Shawkani) Despite being proven from the Prophet ﷺ, it is very strange that these two Imams deny the prostration of thanks.
