صحيح البخاري
Bukhari
كتاب سجود القرآنThe Book of Prostration During The Recitation of The Quran.
بَابُ مَنْ رَأَى أَنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ يُوجِبِ السُّجُودَ:Chapter. Whoever thinks that Allah has not made prostration of recitation (i.e., during the recitation of the Quran) compulsory.
Hadith 1077
اُردوEn
وَقِيلَ لِعِمْرَانَ بْنِ حُصَيْنٍ الرَّجُلُ يَسْمَعُ السَّجْدَةَ وَلَمْ يَجْلِسْ لَهَا قَالَ : أَرَأَيْتَ لَوْ قَعَدَ لَهَا كَأَنَّهُ لَا يُوجِبُهُ عَلَيْهِ ، وَقَالَ سَلْمَانُ : مَا لِهَذَا غَدَوْنَا ، وَقَالَ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ : إِنَّمَا السَّجْدَةُ عَلَى مَنِ اسْتَمَعَهَا ، وَقَالَ الزُّهْرِيُّ : لَا يَسْجُدُ إِلَّا أَنْ يَكُونَ طَاهِرًا فَإِذَا سَجَدْتَ وَأَنْتَ فِي حَضَرٍ فَاسْتَقْبِلِ الْقِبْلَةَ فَإِنْ كُنْتَ رَاكِبًا فَلَا عَلَيْكَ حَيْثُ كَانَ وَجْهُكَ وَكَانَ السَّائِبُ بْنُ يَزِيدَ لَا يَسْجُدُ لِسُجُودِ الْقَاصِّ .
And ‘Imran bin Husayn (may Allah be pleased with him) was asked about a person who hears a verse of prostration but was not sitting with the intention of listening to it, so is prostration obligatory upon him? He replied: “Even if he was sitting with that intention, then what?” (As if he did not consider the prostration of recitation to be obligatory.) Salman al-Farisi said: “We did not come for the prostration of recitation.” ‘Uthman (may Allah be pleased with him) said: “Prostration is necessary for those who listened to the verse of prostration intentionally.” Az-Zuhri said: “Purity is necessary for prostration. If someone is not in a state of travel but is at home, then the prostration should be performed facing the qiblah, and on a mount, facing the qiblah is not necessary; one may prostrate in whichever direction he is facing.” Sa’ib bin Yazid would not prostrate when the preachers and storytellers prostrated.
حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى ، قَالَ : أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ ، قَالَ : أَخْبَرَنِي أَبُو بَكْرِ بْنُ أَبِي مُلَيْكَةَ ، عَنْ عُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ التَّيْمِيِّ ، عَنْ رَبِيعَةَ بْنِ عَبْدِ اللَّهِ بْنِ الْهُدَيْرِ التَّيْمِيِّ ، قَالَ أَبُو بَكْرٍ : وَكَانَ رَبِيعَةُ مِنْ خِيَارِ النَّاسِ عَمَّا حَضَرَ رَبِيعَةُ مِنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ " قَرَأَ يَوْمَ الْجُمُعَةِ عَلَى الْمِنْبَرِ بِسُورَةِ النَّحْلِ حَتَّى إِذَا جَاءَ السَّجْدَةَ نَزَلَ فَسَجَدَ وَسَجَدَ النَّاسُ ، حَتَّى إِذَا كَانَتِ الْجُمُعَةُ الْقَابِلَةُ قَرَأَ بِهَا ، حَتَّى إِذَا جَاءَ السَّجْدَةَ ، قَالَ : يَا أَيُّهَا النَّاسُ إِنَّا نَمُرُّ بِالسُّجُودِ فَمَنْ سَجَدَ فَقَدْ أَصَابَ ، وَمَنْ لَمْ يَسْجُدْ فَلَا إِثْمَ عَلَيْهِ ، وَلَمْ يَسْجُدْ عُمَرُ رَضِيَ اللَّهُ عَنْهُ ، وَزَادَ نَافِعٌ ، عَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ، إِنَّ اللَّهَ لَمْ يَفْرِضْ السُّجُودَ إِلَّا أَنْ نَشَاءَ " .
Narrated Rabi`a: `Umar bin Al-Khattab recited Surat-an-Nahl on a Friday on the pulpit and when he reached the verse of Sajda he got down from the pulpit and prostrated and the people also prostrated. The next Friday `Umar bin Al-Khattab recited the same Sura and when he reached the verse of Sajda he said, "O people! When we recite the verses of Sajda (during the sermon) whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate." And `Umar did not prostrate (that day). Added Ibn `Umar "Allah has not made the prostration of recitation compulsory but if we wish we can do it."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Allamah Ibn Hajar rahimahullah states:
“And the strongest evidence for the negation of obligation is the hadith of Umar radi Allahu anhu mentioned in this chapter.”
That is, the strong proof that the prostration of recitation (sajdah tilawah) is not obligatory is the hadith of Umar radi Allahu anhu which is mentioned here in this chapter.
Most of the imams and jurists hold the view that the prostration of recitation is not necessary, but rather only a sunnah.
This is also the position of Imam Bukhari rahimahullah.
Allamah Ibn Hajar rahimahullah states:
“And the strongest evidence for the negation of obligation is the hadith of Umar radi Allahu anhu mentioned in this chapter.”
That is, the strong proof that the prostration of recitation (sajdah tilawah) is not obligatory is the hadith of Umar radi Allahu anhu which is mentioned here in this chapter.
Most of the imams and jurists hold the view that the prostration of recitation is not necessary, but rather only a sunnah.
This is also the position of Imam Bukhari rahimahullah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1077
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Hazrat Umar (radi Allahu anhu) expressed his position regarding the prostration of recitation (sajdah al-tilawah) in the presence of the Companions (radi Allahu anhum), and none of the Companions disagreed with him regarding this matter.
From this, it is understood that there is a tacit consensus (ijma’ sukuuti) among all the Companions on the non-obligation of the prostration of recitation.
Furthermore, the words narrated by Hazrat Ibn Umar (radi Allahu anhu) leave no room for interpretation, contrary to the position of some who say that the performance of the prostration of recitation is not immediately obligatory.
Hazrat Umar (radi Allahu anhu) clearly stated that there is no sin upon the one who does not perform the prostration at the verse of prostration.
Such a position can only be taken regarding the performance of a voluntary act (nafl); it is not said regarding the performance of an obligatory act (wajib).
And Allah knows best.
The hadith narrated from Hazrat Ibn Abbas (radi Allahu anhu) which has already been mentioned is also evidence for the non-obligation of the prostration of recitation: Hazrat Zayd bin Thabit (radi Allahu anhu) recited Surah al-Najm in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), but he did not perform prostration in it, nor did the Messenger of Allah (sallallahu alayhi wa sallam) command him to perform prostration.
(Hadith: 1072)
If the prostration of recitation had been obligatory, the Messenger of Allah (sallallahu alayhi wa sallam) would certainly have commanded Hazrat Zayd bin Thabit (radi Allahu anhu) to perform it.
According to us, the prostration of recitation is an emphasized Sunnah (sunnah mu’akkadah), not obligatory (wajib), but its performance is superior and better, because firstly, it is a Sunnah, and secondly, due to it, Satan also weeps and laments, as has already been mentioned.
And Allah knows best.
(2)
It should be clear that there are fifteen prostrations of recitation (sajdah al-tilawah) in the Noble Qur’an, the details of which are as follows:
* Surah al-A’raf: 208
* Surah al-Ra’d: 15
* Surah al-Nahl: 50
* Surah al-Isra’: 109
* Surah Maryam: 58
* Surah al-Hajj: 18
* Surah al-Hajj: 77
* Surah al-Furqan: 50
* Surah al-Naml: 28
* Surah Tanzil al-Sajdah: 15
* Surah Sad: 24
* Surah Ha Mim al-Sajdah: 38
* Surah al-Najm: 62
* Surah al-Inshiqaq: 21
* Surah al-‘Alaq: 19.
(3)
There is a difference of opinion regarding the second prostration in Surah al-Hajj.
The Hanafis do not accept it, but the majority of the scholars of the Ummah hold the position that the number of prostrations of recitation is fifteen.
And Allah knows best.
(1)
Hazrat Umar (radi Allahu anhu) expressed his position regarding the prostration of recitation (sajdah al-tilawah) in the presence of the Companions (radi Allahu anhum), and none of the Companions disagreed with him regarding this matter.
From this, it is understood that there is a tacit consensus (ijma’ sukuuti) among all the Companions on the non-obligation of the prostration of recitation.
Furthermore, the words narrated by Hazrat Ibn Umar (radi Allahu anhu) leave no room for interpretation, contrary to the position of some who say that the performance of the prostration of recitation is not immediately obligatory.
Hazrat Umar (radi Allahu anhu) clearly stated that there is no sin upon the one who does not perform the prostration at the verse of prostration.
Such a position can only be taken regarding the performance of a voluntary act (nafl); it is not said regarding the performance of an obligatory act (wajib).
And Allah knows best.
The hadith narrated from Hazrat Ibn Abbas (radi Allahu anhu) which has already been mentioned is also evidence for the non-obligation of the prostration of recitation: Hazrat Zayd bin Thabit (radi Allahu anhu) recited Surah al-Najm in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), but he did not perform prostration in it, nor did the Messenger of Allah (sallallahu alayhi wa sallam) command him to perform prostration.
(Hadith: 1072)
If the prostration of recitation had been obligatory, the Messenger of Allah (sallallahu alayhi wa sallam) would certainly have commanded Hazrat Zayd bin Thabit (radi Allahu anhu) to perform it.
According to us, the prostration of recitation is an emphasized Sunnah (sunnah mu’akkadah), not obligatory (wajib), but its performance is superior and better, because firstly, it is a Sunnah, and secondly, due to it, Satan also weeps and laments, as has already been mentioned.
And Allah knows best.
(2)
It should be clear that there are fifteen prostrations of recitation (sajdah al-tilawah) in the Noble Qur’an, the details of which are as follows:
* Surah al-A’raf: 208
* Surah al-Ra’d: 15
* Surah al-Nahl: 50
* Surah al-Isra’: 109
* Surah Maryam: 58
* Surah al-Hajj: 18
* Surah al-Hajj: 77
* Surah al-Furqan: 50
* Surah al-Naml: 28
* Surah Tanzil al-Sajdah: 15
* Surah Sad: 24
* Surah Ha Mim al-Sajdah: 38
* Surah al-Najm: 62
* Surah al-Inshiqaq: 21
* Surah al-‘Alaq: 19.
(3)
There is a difference of opinion regarding the second prostration in Surah al-Hajj.
The Hanafis do not accept it, but the majority of the scholars of the Ummah hold the position that the number of prostrations of recitation is fifteen.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1077
