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سنن ابن ماجه
Ibn Majah
كتاب إقامة الصلاة والسنةEstablishing the Prayer and the Sunnah Regarding Them
بَابُ : سُجُودِ الْقُرْآنِChapter: Prostrations for reading the Qur’an
Hadith 1052
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنْ الْأَعْمَشِ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا قَرَأَ ابْنُ آدَمَ السَّجْدَةَ فَسَجَدَ ، اعْتَزَلَ الشَّيْطَانُ يَبْكِي ، يَقُولُ : يَا وَيْلَهُ أُمِرَ ابْنُ آدَمَ بِالسُّجُودِ ، فَسَجَدَ فَلَهُ الْجَنَّةُ ، وَأُمِرْتُ بِالسُّجُودِ ، فَأَبَيْتُ ، فَلِي النَّارُ " .
´It was narrated that Abu Hurairah said:` “The Messenger of Allah (ﷺ) said: ‘When a son of Adam recites a Sajdah* and prostrates, Satan withdraws weeping, saying: ‘Woe is me! The son of Adam was commanded to prostrate and he prostrated, and Paradise will be his; I was commanded to prostrate and I refused, so I am doomed to Hell.’” * An Ayah indicating prostration.
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
Prostration (sujud) is a great act of worship to Allah, for which there is immense reward. Whether it is an obligatory prostration, such as the prostrations in obligatory and voluntary prayers, or a voluntary prostration, such as the prostration of gratitude (sujud ash-shukr) and the prostration of recitation (sujud at-tilawah), the Messenger of Allah (sallallahu alayhi wa sallam) said to Thawban (radi Allahu anhu): “Prostrate much before Allah, for whenever you prostrate to Allah, Allah will raise your rank by one degree and erase one of your sins.” (Sahih Muslim, Kitab as-Salat, Chapter: The Virtue of Prostration and Encouragement Towards It, Hadith: 488)
➋
In previous religious laws, it was permissible to prostrate to someone as a form of respect. In the Shari‘ah of Muhammad (sallallahu alayhi wa sallam), prostration of reverence (sujud ta‘dhimi) is forbidden. The prostration of the angels to Adam (alayhis salam) or the prostration of the parents and brothers of Yusuf (alayhis salam) to him cannot serve as proof of permissibility for us. Just as the drinking of wine by the noble Companions (radi Allahu anhum ajma‘in) before the prohibition of wine was revealed cannot now be used as evidence for the permissibility of wine.
➌
From this hadith, the legitimacy of the prostration of recitation (sujud at-tilawah) is established. However, from other evidences it is known that the prostration of recitation is not obligatory, but rather recommended and certainly a cause of reward. See: (Jami‘ at-Tirmidhi, Kitab al-Jumu‘ah, Chapter: What Has Been Related About One Who Does Not Prostrate [at the Place of Recitation], Hadith: 576). One should not let this opportunity for reward be lost merely out of laziness.
➊
Prostration (sujud) is a great act of worship to Allah, for which there is immense reward. Whether it is an obligatory prostration, such as the prostrations in obligatory and voluntary prayers, or a voluntary prostration, such as the prostration of gratitude (sujud ash-shukr) and the prostration of recitation (sujud at-tilawah), the Messenger of Allah (sallallahu alayhi wa sallam) said to Thawban (radi Allahu anhu): “Prostrate much before Allah, for whenever you prostrate to Allah, Allah will raise your rank by one degree and erase one of your sins.” (Sahih Muslim, Kitab as-Salat, Chapter: The Virtue of Prostration and Encouragement Towards It, Hadith: 488)
➋
In previous religious laws, it was permissible to prostrate to someone as a form of respect. In the Shari‘ah of Muhammad (sallallahu alayhi wa sallam), prostration of reverence (sujud ta‘dhimi) is forbidden. The prostration of the angels to Adam (alayhis salam) or the prostration of the parents and brothers of Yusuf (alayhis salam) to him cannot serve as proof of permissibility for us. Just as the drinking of wine by the noble Companions (radi Allahu anhum ajma‘in) before the prohibition of wine was revealed cannot now be used as evidence for the permissibility of wine.
➌
From this hadith, the legitimacy of the prostration of recitation (sujud at-tilawah) is established. However, from other evidences it is known that the prostration of recitation is not obligatory, but rather recommended and certainly a cause of reward. See: (Jami‘ at-Tirmidhi, Kitab al-Jumu‘ah, Chapter: What Has Been Related About One Who Does Not Prostrate [at the Place of Recitation], Hadith: 576). One should not let this opportunity for reward be lost merely out of laziness.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1052
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
Some people, in order to conceal the faults of narrators, if a narrator is well-known by his name, they narrate his report by changing it to his kunyah (patronymic), and if he is well-known by his kunyah, then they begin to mention his name instead. The purpose of this is so that their weakness may not become apparent.
Some people, in order to conceal the faults of narrators, if a narrator is well-known by his name, they narrate his report by changing it to his kunyah (patronymic), and if he is well-known by his kunyah, then they begin to mention his name instead. The purpose of this is so that their weakness may not become apparent.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 81
