Musnad Ishaq

Benefits:
The aforementioned hadith establishes the legitimacy (mashru‘iyyah) of the prostration of recitation (sajdat al-tilawah). It is also understood that the prostration of recitation is Sunnah even during prayer, whether the prayer is obligatory (fard) or voluntary (nafl).

There is a difference of opinion among the scholars regarding the ruling of the prostration of recitation. The majority (jumhur) consider it recommended (mustahabb), while Imam Abu Hanifah rahimahullah considers it obligatory (wajib). (Sabil al-Islam: 1/481; Kitab al-Umm: 1/252; Bidayat al-Mujtahid: 1/174) The evidence of the majority is this hadith: Sayyiduna Zayd ibn Thabit radi Allahu anhu narrates that he recited Surah al-Najm before the Prophet sallallahu alayhi wa sallam, and he did not perform the prostration of recitation in it. (Bukhari, no. 1073; Muslim, no. 577; Sunan Abi Dawud, no. 1404)

Similarly, it is reported regarding Sayyiduna ‘Umar radi Allahu anhu that on the day of Jumu‘ah he recited Surah al-Nahl on the pulpit until he reached the verse of prostration, then he descended and performed the prostration, and the people also prostrated. Then, when the next Jumu‘ah came, he again recited the same surah until he reached the verse of prostration, and said: “O people! Indeed, we have not been commanded to perform these prostrations. Therefore, whoever performs these prostrations will have a reward, and whoever does not perform them, there is no sin upon him.” (Bukhari, no. 1077; Musannaf ‘Abd al-Razzaq, no. 5889)

Imam Abu Hanifah rahimahullah has deduced the obligation of the prostration of recitation from the narration in which the Messenger of Allah sallallahu alayhi wa sallam said: “When the son of Adam prostrates at a verse of prostration, Satan withdraws and weeps, saying: ‘Woe to me! The son of Adam was commanded to prostrate and he prostrated.’” (Muslim, Kitab al-Iman, no. 115; Sunan Ibn Majah, no. 1052)

The response to this is that this command is one of recommendation (istihbab), not obligation (wujub).

The preferred (rajih) position is that of the majority. Shaykh Ibn Baz, Shaykh al-Islam Ibn Taymiyyah, and Imam Nawawi rahimahumullah are also of this view: that the prostration of recitation is neither obligatory upon the reciter nor upon the listener; however, if someone performs it, it is superior and a means of reward. (Tawdih al-Ahkam: 2/365; Sharh Muslim by al-Nawawi: 3/388; Fatawa Islamiyyah: 1/353)

From this hadith, it is also established that Sayyiduna Abu Hurayrah radi Allahu anhu was a follower of the Sunnah.