Ibn Majah

Hadith Commentary:
It is narrated by Tabarani that the Prophet (sallallahu alayhi wa sallam) would always do so.
In these surahs, there is mention of the creation of man, the Resurrection, etc., and the Resurrection will occur on a Friday.
This hadith refutes the view of the Malikis, who consider it disliked (makruh) to recite a surah containing a verse of prostration (sajdah) in prayer.
It is narrated in Abu Dawud that the Prophet (sallallahu alayhi wa sallam) recited a surah of prostration in the Zuhr prayer and performed the prostration (Wahidi).
After quoting several ahadith on this subject, Allamah Shawkani states:
“And these ahadith contain the legislation of reciting ‘Tanzil al-Sajdah’ and ‘Hal Ata ‘ala al-Insan.’ Al-Iraqi said: Among those Companions who used to do this was Abdullah ibn Abbas (radi Allahu anhu), and among the Tabi‘in, Ibrahim ibn Abd al-Rahman ibn Awf, and this is the view of al-Shafi‘i, Ahmad, and the scholars of hadith.” (Nayl al-Awtar)
That is, from these ahadith it is established that reciting ‘Alif Lam Mim Tanzil al-Sajdah’ in the first rak‘ah of the Friday Fajr prayer and ‘Hal Ata ‘ala al-Insan’ in the second is legislated. Among the Companions, Abdullah ibn Abbas (radi Allahu anhu), and among the Tabi‘in, Ibrahim ibn Abd al-Rahman ibn Awf, practiced this, and this is the madhhab of Imam Shafi‘i, Imam Ahmad, and the scholars of hadith.
Allamah Qastallani states:
“And the expression ‘kana’ indicates his (sallallahu alayhi wa sallam) regularity in reciting both of them in it.”
That is, the word ‘kana’ in the mentioned hadith shows that the Prophet (sallallahu alayhi wa sallam) maintained regularity, i.e., constancy, in reciting these surahs in the Fajr prayer on Fridays.
Although some scholars do not accept this regularity, in Tabarani, the wording ‘yudimu bidhalik’ is present from Abdullah ibn Mas‘ud (radi Allahu anhu), meaning the Prophet (sallallahu alayhi wa sallam) persisted in this practice (Qastallani).
Some people had claimed that the people of Madinah had abandoned this practice. Allamah Ibn Hajar rahimahullah responded to this claim in these words:
“As for his claim that people have abandoned acting upon it, it is false, because most of the scholars among the Companions and the Tabi‘in have held this view, as transmitted by Ibn al-Mundhir and others. It is even established from Ibrahim ibn ‘Awf al-As‘ad, who is among the senior Tabi‘in of Madinah, that he led the people of Madinah in the Fajr prayer on Friday and recited both of these surahs. Ibn Abi Shaybah narrated it with a sound chain of transmission, etc.” (Fath al-Bari)
That is, the claim that people abandoned this practice is false.
Because most of the scholars among the Companions and the Tabi‘in have held this view, as transmitted by Ibn al-Mundhir and others. It is even established from Ibrahim ibn ‘Awf, who is among the senior Tabi‘in of Madinah, that he led the people of Madinah in the Fajr prayer on Friday and recited these two surahs.
Ibn Abi Shaybah narrated it with a sound chain of transmission.

Hadith Commentary:
(1)
In some narrations, it is explicitly mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would recite Surah As-Sajdah in the first rak‘ah and Surah Ad-Dahr in the second rak‘ah. As is found in Sahih Muslim, then in the mentioned hadith, the word "kana" indicates that the Messenger of Allah (sallallahu alayhi wa sallam) regularly recited these surahs in the Fajr prayer on Fridays. In fact, in the narration of Tabarani, there is an addition that the Messenger of Allah (sallallahu alayhi wa sallam) maintained constancy upon this practice. Some people claim that the people of Madinah abandoned this practice, but there is no reality to this, because most of the scholars are proponents and practitioners of it. Even regarding Ibrahim ibn Abdur-Rahman ibn ‘Awf, who was among the major Tabi‘in of Madinah, it is reported in narrations that he led the people in the Fajr prayer on Friday and recited these two surahs in the prayer, as Ibn Abi Shaybah has narrated with a sound chain of transmission. (Fath al-Bari: 2/486)

(2)
The wisdom mentioned for reciting these surahs in the Fajr prayer on Friday is that they contain mention of the creation of Adam and the coming of the Day of Judgment. Then, the birth of Adam (alayhis salam) occurred on a Friday, and regarding the Day of Judgment, it is also mentioned in the ahadith that it will occur on a Friday. Therefore, in order to renew the themes of the creation of Adam and the coming of the Day of Judgment, one should make a point of reciting Surah As-Sajdah and Surah Ad-Dahr in the Fajr prayer on Friday. (Fath al-Bari: 2/487)

Hadith Commentary:

Allamah Ibn Hajar rahimahullah states:

"I have not found in any of the chains an explicit statement that the Prophet sallallahu alayhi wa sallam performed prostration (sajdah) when he recited Surah Tanzil al-Sajdah at this place (i.e., in the Fajr prayer), except in the book al-Shari‘ah by Ibn Abi Dawud, through another chain from Sa‘id ibn Jubayr from Ibn ‘Abbas, who said: 'I went to the Prophet sallallahu alayhi wa sallam on the day of Jumu‘ah for the Fajr prayer, and he recited a surah in which there is a prostration, so he performed prostration.' (end of hadith) And in its chain is someone whose condition requires examination. And al-Tabarani, in al-Saghir, narrates from the hadith of ‘Ali radi Allahu anhu that the Prophet sallallahu alayhi wa sallam performed prostration in the Fajr prayer in Tanzil al-Sajdah, but there is weakness in its chain."

That is, I have not found in any narration an explicit statement that the Prophet sallallahu alayhi wa sallam, when he recited Surah alif-lam-meem Tanzil al-Sajdah at this place (i.e., in the Fajr prayer), performed prostration here. However, in the book al-Shari‘ah by Ibn Abi Dawud, it is narrated from Ibn ‘Abbas that I performed the Fajr prayer behind the Prophet sallallahu alayhi wa sallam on a Friday, and he recited a surah containing a prostration and performed prostration.

In Tabarani, in the hadith of ‘Ali radi Allahu anhu, it is explicitly mentioned that the Noble Prophet sallallahu alayhi wa sallam recited this surah in the Fajr prayer and performed prostration.

The secret in reciting these surahs in the Fajr prayer on Fridays without fail is that they mention the creation of Adam and the occurrence of the Resurrection.

Adam’s creation took place on a Friday, and the Resurrection will also occur on a Friday. Reciting both these surahs regularly in the Fajr prayer on Friday is established from the Prophet sallallahu alayhi wa sallam, and it is also an established matter that there is a prostration of recitation (sajdah tilawah) in Surah alif-lam-meem Tanzil. Therefore, it is not possible that the Prophet sallallahu alayhi wa sallam would recite this noble surah and not perform the prostration of recitation.

Furthermore, in Tabarani and other sources, this matter is also mentioned explicitly. After this detail, the negation expressed by Allamah Ibn Hajar rahimahullah should be studied in light of this very reality.

Hadith Commentary:
(1)
This hadith does not establish that there is a prostration (sajdah) in "Alif Lam Meem Tanzil al-Sajdah," but Imam Bukhari rahimahullah has established the prostration by naming the surah as such. It is possible that Imam Bukhari rahimahullah was alluding to those narrations in which the prostration is explicitly mentioned. Thus, Ibn Abbas radi Allahu anhu states: I once performed the Fajr prayer of Jumu‘ah behind the Messenger of Allah sallallahu alayhi wa sallam, and he recited in it the surah containing a prostration, and he performed the prostration in it. In addition, it is narrated from Ali radi Allahu anhu that he said: The Messenger of Allah sallallahu alayhi wa sallam recited Tanzil al-Sajdah in the Fajr prayer and performed the prostration in it, but there is some weakness in its chain of narration. (Fath al-Bari: 2/487) (2)
It should also be kept in mind that the chapter headings (tarajim) of Imam Bukhari rahimahullah are of two types: (1) Jurisprudential (fiqhiyyah) (2) Explanatory (sharhiyyah). Jurisprudential refers to those headings in which a legal issue is established, and explanatory refers to those headings in which the purpose is to explain a hadith. The above-mentioned heading is not jurisprudential but rather explanatory. Through the heading, he has clarified the hadith that there is a prostration of recitation (sajdat al-tilawah) in this surah. And Allah knows best.

Hadith Commentary: Benefits and Issues: From these ahadith, it is understood that the Prophet (sallallahu alayhi wa sallam) would always recite Surah As-Sajdah and Surah Ad-Dahr in the Fajr prayer on Fridays. This is because the Day of Resurrection (Qiyamah) will occur on a Friday, and in Surah As-Sajdah, the truthfulness and veracity of the Noble Qur’an, the wisdom and purpose of the creation of the world, and the mention of the creation of man and his abilities are discussed. In this way, the doubts of the deniers of the Resurrection are answered and their outcome is described. Then, the qualities of the believers and their outcome, as well as the outcome of the disbelievers, are mentioned. In Surah Ad-Dahr, the various stages and phases of the creation of man are described. Then it is explained how Allah, after granting him the faculties of hearing and understanding, distinguished him with the ability to discern between good and evil, and thus put him to a test. And what results will emerge on the Day of Resurrection as a consequence of success or failure in this test. Therefore, it is not appropriate for the Hanafis to avoid reciting these surahs by making unwarranted interpretations.

Lexical Explanation:
«يُدِيمُ ذٰلِكَ» is derived from «إِدَامَةٌ». The meaning is that he would always recite these surahs in the morning prayer (Fajr) on the day of Jumu'ah (Friday).

Benefits and Issues:
➊ Why did he consistently recite these surahs? Shaykh al-Islam Ibn Taymiyyah rahimahullah states that the wisdom and benefit understood here is that these surahs mention the creation of Adam and the gathering of the servants on the Day of Resurrection. And in the hadiths, it is mentioned that the Resurrection will also be established on the day of Jumu'ah. Most likely, keeping this connection in view, the Prophet sallallahu alayhi wa sallam would consistently recite them on Jumu'ah. Therefore, reciting these two surahs in the obligatory morning prayer on Jumu'ah is Sunnah.
➋ The surahs which the Noble Prophet sallallahu alayhi wa sallam consistently recited in a particular prayer, it is superior and Sunnah for us, in compliance with his command, to recite those surahs in those same prayers. This does not mean at all that no other surah can be recited, but following the Sunnah requires that those very surahs be recited which the Messenger of Allah sallallahu alayhi wa sallam recited. And today, by the grace of Allah, the scholars of Ahl al-Hadith adhere to this.