Sujūd at-Tilâwah (Prostration for Recitation)
February 9, 2007 1 Comment
Taken from al-Wajîz fî Fiqh as-Sunnah wal-Kitâb al-‘Azîz
By Shaikh ‘Abdul-‘Adhîm al-Badawî
Translated by: Aboo Ishaaq Rasheed Gonzales
© The Qur’an & Sunnah Society
The Prostration of Recitation (Sujūd at-Tilâwah):
In al-Muhallâ (5/105-106), Ibn Hazm said,
There are fourteen [places of] prostration in the Qur’an. The first of them is at the end of the recitation of Sūrah al-A’râf, then in ar-Ra’d, then in an-Nahl, then in «Glory be … ,» [al-Isrâ’], then in «Kâf-hâ-yâ-‘ain-sâd … , » [Maryam], then at the beginning of in al-Hajj (and close to its end is not a [place of] prostration), then in al-Furqân, then in an-Naml, then in «Alif-lâm-mîm, revelation … ,» [as-Sajdah] then in Sâd, then in «Hâ-mîm … » Fussilat, then at the end of «By the Star … » [an-Najm], end, then in «When the sky burst open … » [al-Inshiqâq] with His statement, exalted is He, «they do not prostrate … ,» then at the end of «Read! In the Name of your Lord … » [al-‘Alaq].
The Ruling of the Prostration:
He [Ibn Hazm] said, “The prostration is not obligatory, but it is surplus; one prostrates for it in the obligatory and the voluntary prayer, in other than the prayer, during every time, with the rising of the sun, its setting and its standing [i.e, it’s zenith], towards the qiblah and towards other than the qiblah, with purification or without purification.”
I [Shaikh ‘Abdul-‘Adhîm] say: as for its being of surplus and not obligatory, then it is because the Prophet, may Allah send salutations and peace upon him, read «By the star … ,» then prostrated at it. And Zaid bin Thâbit read it to him and he did not prostrate at it. For clarification of the permissibility, just as Hâfidh [Ibn Hajar] mentioned it in al-Fat·h (2/555), Ibn Hazm said (5/111),
And as for its prostration without ablution [i.e., wudū’] and towards other than the qiblah, how is it not possible? For surely it is not a prayer. Surely, he, upon him be peace, said, «The prayer of night and day is two by two.» So whatever is less than two rak’ahs is not prayer, except when a text mentions that it is prayer; such as the rak’ah of fear, witr, and the funeral prayer. And there is no text concerning the prostration of recitation [being] a prayer.
From Abî Hurairah who said: Allah’s messenger, may Allah send salutations and peace upon him, said: «When the son of Adam reads the prostration [verse] then prostrates, the devil withdraws crying saying “O woe is him! He was ordered with prostration so he prostrated. So for him is paradise. And I was ordered with prostration and I disobeyed. So for me is the fire.”»
What One Says When He Prostrates:
From ‘Â’ishah, may Allah be pleased with her, who said: Allah’s messenger, may Allah send salutations and peace upon him, used to say in the prostration of the Qur’an at night, he says in the prostration several times: «My face prostrated to the One who created it and opened up its hearing and its sight with His might and His strength.»
From ‘Alî that the Prophet, may Allah send salutations and peace upon him, when he prostrated, he used to say, «O Allah, to You I prostrated, and in You I believed and to You I submitted. You are my Lord, my face prostrated to the One who opened up its hearing and its sight, blessed is Allah, the best of the creators.»
From Ibn ‘Abbâs who said, “I was with the Prophet, may Allah send salutations and peace upon him, when a man came to him. He said, ‘Indeed yesterday I saw what the sleeping person sees. It was as if I was prayering towards the root of a tree. I read the prostration [verse] and prostrated. Then the tree prostrated for my prostration and I heard it say: O Allah, diminish from me by it, a sin. Write for me by it, a reward. Make it for me with you, a treasure.’” Ibn ‘Abbâs said, “Then I saw the Prophet, may Allah send salutations and peace upon him, read the prostration [verse] and prostrated. I heard him say in his prostration like that which the man informed him of the tree’s statement.”
 Agreed upon. al-Bukhârî (2/553/1070), Muslim (1/405/576), Abū Dâwud (4/282/1393) and an-Nasâ’î (2/160).
 Agreed upon. al-Bukhârî (2/554/1073), Muslim (1/406/577), an-Nasâ’î (2/160), Abū Dâwud (4/280/1391) and at-Tirmidhî (2/44/573).
 Authentic. [Sahîh Abî Dâwud (1151)] Abū Dâwud (4/173/1281), at-Tirmidhî (2/54/594), Ibn Mâjah (1/419/1322) and an-Nasâ’î (3/227).
 Authentic. [Mukhtasir Sahîh Muslim (369)] Muslim (1/87/81).
 Authentic. [Sahîh Abî Dâwud (1255)] Abū Dâwud (4/289/1401), at-Tirmidhî (5/47/577) and an-Nasâ’î (2/222). [t] The transliterated supplication reads: sajada wajhî lilladhî khalaqahu wa shaqqa sam’ahu wa basarahu bi hawlihi wa quwwatihi.
 Authentic. [Sahîh Ibn Mâjah (866)], Muslim (1/534/771), Ibn Mâjah (1/335/1054) Abū Dâwud (2/463/736) and at-Tirmidhî (5/149/3481). [t] The transliterated supplication reads: Allahumma laka sajadtu wa bika amantu wa laka aslamtu, anta rabbî sajada wajhî lilladhî shaqqa sam’ahu wa basarahu tabârakallahu ahsan al-khâliqîn.
 Authentic. [Sahîh Ibn Mâjah (875)], at-Tirmidhî (2/46/576) and Ibn Mâjah (1/334/1053). [t] The transliterated supplication reads: Allahummahtut ‘annî bi mâ wizrâ. waktub lî bihâ ajrâ. waj’alhâ lî ‘indaka dhukhrâ.