Nasai

969. Commentary: Abu Rafi’s denial could pertain to the prostration (sajdah) in the mentioned surah, or to the prostration of recitation (sajdah at-tilawah) performed during prayer in general. In both cases, the objection is incorrect. In the mentioned case as well, the prostration is established, and performing the prostration of recitation during prayer is also established.

Hadith Commentary:
(1)
In one narration, it is mentioned that I performed prayer behind Abu al-Qasim (sallallahu alayhi wa sallam). He recited this very surah and performed prostration (sajdah) in it. (Sahih Ibn Khuzaymah: 1/282, Hadith: 561)

(2)
The purpose of Imam Bukhari (rahimahullah) is to show that in the ‘Isha prayer, recitation should be done aloud, and it is permissible to recite such a surah in prayer in which there is a prostration of recitation (sajdah tilawah).

Hadith Commentary:
(1)
In one hadith, it is mentioned that Abu Hurairah (radi Allahu anhu) said:
If I had not seen the Messenger of Allah (sallallahu alayhi wa sallam) performing prostration (sajdah) in this surah, I would not have performed prostration in it either.
(Sahih al-Bukhari, Sujud al-Qur’an, Hadith: 1074)
(2)
In reality, according to the Malikis, it is disliked (makruh) to recite such a surah in the obligatory (fard) prayer in which there is a verse of prostration (sajdah). Imam al-Bukhari (rahimahullah), refuting this position, established the aforementioned chapter heading and presented this hadith to show that there is no harm in it.
A surah containing a verse of prostration can be recited in prayer.

Hadith Commentary:
Imam Bukhari rahimahullah intends to clarify that the practice of the people of Madinah not performing prostration (sajdah) in the chapters (surahs) of the Mufassal section holds no weight when the action of the Messenger of Allah sallallahu alayhi wa sallam and, after him, the Rightly Guided Caliphs (khulafa’ al-rashidun) was contrary to this—that is, they used to perform prostration in the Mufassal surahs.

According to the aforementioned narration, Abu Salamah objected to Abu Hurairah radi Allahu anhu, while further ahead in hadith (1078), it is mentioned that Abu Rafi’ also inquired from Abu Hurairah radi Allahu anhu regarding this matter.

When Abu Hurairah radi Allahu anhu cited the hadith as evidence, both of them fell silent and did not cite the practice of the people of Madinah in opposition to it.
(Fath al-Bari: 2/718)

It should be noted that Abu Hurairah radi Allahu anhu accepted Islam in Madinah Tayyibah, and he saw the Messenger of Allah sallallahu alayhi wa sallam performing prostration in Madinah itself.

Furthermore, in Musannaf ‘Abd al-Razzaq, it is established from both ‘Umar and Ibn ‘Umar radi Allahu anhuma, father and son, that they performed prostration in this surah.
(Fath al-Bari: 2/718)

This means that even after the Messenger of Allah sallallahu alayhi wa sallam, the practice of the people of Madinah was in accordance with the hadith.

And Allah knows best.

Hadith Commentary:
It is narrated from Imam Malik rahimahullah that he considered the recitation of a verse of prostration (ayat al-sajdah) in obligatory prayer to be disliked (makruh).
Imam Bukhari rahimahullah, through this chapter heading and the presented hadith, has refuted this position.
The basis of Imam Bukhari rahimahullah’s reasoning is that Abu Hurairah radi Allahu anhu performed prostration in this surah behind the Messenger of Allah sallallahu alayhi wa sallam.
In a narration of Ibn Khuzaymah, there is further clarification that Abu Hurairah radi Allahu anhu said:
I performed prayer in congregation behind the Messenger of Allah sallallahu alayhi wa sallam, and he performed prostration in this surah.
(Sahih Ibn Khuzaymah: 282/2, Hadith: 561)
From this, it is understood that the verse of prostration can be recited in obligatory prayer, and there is no objection to performing prostration during the prayer.
(Fath al-Bari: 324/2)

Hadith Commentary: Benefits and Issues: Abu Hurairah radi Allahu anhu accepted Islam in 7 AH, and he mentioned the prostration (sajdah) of two of the detailed (mufassal) surahs, which is evidence that prostration should also be performed in these surahs.

According to Imam Malik rahimahullah, there are eleven prostrations in the Noble Qur’an. He does not consider there to be a prostration in Surah Sad, Surah Najm, Surah Inshiqaq, and Surah Iqra.

According to Imam Shafi’i rahimahullah, there are fourteen prostrations, and he also does not consider the prostration of Surah Sad, but he considers there to be two prostrations in Surah Hajj.

According to Imam Abu Hanifah rahimahullah, there are also fourteen prostrations; he considers the prostration of Surah Sad, and he considers there to be one prostration in Surah Hajj.

According to Imam Ahmad rahimahullah and the hadith scholars (muhaddithin), there are fifteen prostrations; they accept all of them.

1408. Commentary: The prostration of recitation (sajdah tilawah) is also performed during prayer, whether the prayer is obligatory (fard) or voluntary (nafl).

968. Commentary:

➊ Imam Malik rahimahullah does not accept this prostration (sajdah) either. He considers it abrogated, but this view is not only without evidence, it is also contrary to the Sunnah.

➋ Imam Nasa’i rahimahullah has only established chapters for those prostrations (sajdahs) regarding which there is a difference of opinion. He has not mentioned the unanimously agreed upon prostrations. However, even though the second prostration in Surah Al-Hajj is also a matter of disagreement, he has not mentioned it. The Hanafis and Malikis do not accept this prostration. According to them, it is a prostration of prayer (salati sajdah).

➌ There are a total of fifteen (15) prostrations mentioned in the Noble Qur’an. The Hanbalis and Ahl al-Hadith accept all of them. The Hanafis and Shafi‘is accept fourteen prostrations, while Imam Malik accepts a total of eleven prostrations. However, from the ahadith, it is found that there are fifteen prostrations of recitation (sujud al-tilawah) in the Noble Qur’an. Therefore, while reciting the Noble Qur’an, it is recommended (mustahabb) to perform prostration at fifteen places.

966. Commentary: Imam Malik rahimahullah also considers this prostration to be abrogated, but his position is not correct in light of the aforementioned narrations, especially the last narration, because in it the practice of the Rightly Guided Caliphs, Abu Bakr and Umar radi Allahu anhuma, is also established.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه مسلم 578، من حديث ما لك به]

Jurisprudential Explanation (Tafaqquh):
➊ If a verse of prostration (sajdah) comes during prayer, performing the prostration of recitation (sajdah al-tilawah) is Sunnah.
➋ The prostration of recitation (sajdah al-tilawah) is not obligatory (wajib). Once, Sayyiduna Zayd ibn Thabit radi Allahu anhu recited Surah al-Najm, which contains a verse of prostration, in the presence of the Messenger of Allah sallallahu alayhi wa sallam, and he sallallahu alayhi wa sallam did not perform the prostration. See [صحيح بخاري 1072، وصحيح مسلم 577]
➌ Sayyiduna Umar ibn al-Khattab radi Allahu anhu used to say: Whoever performs the prostration has done well, and whoever does not perform the prostration, there is no sin upon him. [صحيح بخاري 1077]
● Sayyiduna Umar radi Allahu anhu recited the verse of prostration and did not perform the prostration of recitation. [صحيح بخاري 1077]
➍ In the above hadith, the prayer referred to is the ‘Isha prayer. See [صحيح بخاري 1078]
One should practically act upon the Sunnah of the Prophet sallallahu alayhi wa sallam for the purpose of teaching.

Benefit:
In this hadith, the mention of the prostration of recitation (sajdah al-tilawah) is found, and performing the prostration of recitation is recommended (mustahabb); see [صحيح البخاري : 1022، 1027]. Just as the one who recites performs the prostration, likewise the one who listens should also perform the prostration.