Sajdah Tilawah
Vinnie Frevert
According to the Maliki school, the prostration of recitation (sujud tilawa) is considered a sunnah, not obligatory, if one is praying a recommended (nafil) prayer. It is disliked (makruh) to recite a verse of prostration during an obligatory prayer.
Oh Allah, for this prostration write down reward for me with you, and in return for this prostration forgive my sins, and make it [the prostration] a reposit for me with you, and accept it from me like you accepted it from your slave Dawud (Allah bless him). (Tirmidhi, Ibn Khuzayma)
In the four Sunni schools, you do. According to one Hanbali opinion you do not. If a woman recites the Quran while on her period, she cannot make the sujud until she has finished her period and done her ghusl. If she follows the Hanafi opinion that the sujud is wajib, she can repay this sujud later, or if she follows the opinion that the sujud is sunnah, she does not have to repay it later.
During salah, you may recite a few more ayahs before you do the prostration. For instance, in a surah like Surah Inshiqaq, there are only three verses left to the end, if one completes the surah and then does ruku for the recitation, this is valid only in the Hanafi school as it is still considered as having done sujud immediately after the recitation.
No. The condition of the prostration is only necessary if it is a live recitation. You are not required to do the sajda if you hear a recording, as per the opinion of scholars. This is due to the analogy that the sajda is not required when the recitation is by a parrot or from an echo.
If more than one verse requiring sajda is recited, the number of sajdahs to be performed will be the same as the number of the verses recited. Similarly, if the verse requiring a sajdah is repeated in different sittings, the number of sajdahs to be performed will be according to the number of sittings.
Every verse of tilawah contains a command to do sajda and mentions the severe punishment of those who refuse to. Therefore, believers rush to fulfil this command and to show their obedience and submission to Allah.
Those were the prophets who Allah has blessed from among the descendants of Adam, and of those We carried [in the Ark] with Noah, and of the descendants of Abraham and Israel, and of those We guided and chose. Whenever the revelations of the Most Compassionate were recited to them, they fell down, prostrating and weeping.
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When in prayer you recite a section of the Qur'an that includes a sajdah, what is the ruling on performing the sajdah? Is it obligatory to do? Or is it recommended? I'm pretty sure there are madhahib-level differences, so in your answers please go into those with evidence.
About the hukm of the prostrations of recitation, Abu Hanifa and his disciples said that they are obligatory. Malik and al-Shafi'i said that they are prescribed as a sunna and are not obligatory. The reason for disagreement arises from their dispute about the implication of the commands requiring prostrations and the traditions that convey the meaning of the commands. For example, whether the (following) words of the Exalted:
are to be interpreted as an obligation or a recommendation. Abu Hanifa interpreted them in their apparent meaning of obligation, while Malik and al-Shafi'i followed the (interpretation of) the Companions, as they were the ones best grounded in the meaning of the command of law. Thus, it has been established that 'Umar ibn al-Khattab recited surat al-Sajda on a Friday. He descended (from the pulpit) and made a prostration and the people prostrated with him. On the next Friday, he recited it again and the people prepared for the prostration, so he said,
They said that this occurred in the presence of the Companions, and no disagreement was transmitted from any of them. They were the ones who best knew the essence of the law. This is used in support of that view by those who rely on the opinion of a Companion when there is no other conflicting evidence. The disciples of al-Shafi'i argued on the basis of the tradition of Zayd ibn al-Thabit, who said.
These jurists also argued on the basis of the report "that the Prophet (God's peace and blessings be upon him) did not prostrate during (the recitation of ) al-Mufassal Surahs", and also on the reports that he did prostrate during their recitation, a reconciliation between these implies that the prostrations are not obligatory. Each one of them reported what he saw, that is, those who said that he prostrated and those who said that he did not. Abu Hanifa, on the other hand, relied in this on the argument that the principle is to construe the commands as implying an obligation, and also those reports that amount to commands.
Imam al-Bukhari recorded from Umar that he said: "O people, sometimes we recite the verse of Sajdah, so whoever makes a prostration he act correctly and there is no sin upon the one who does not do so" .
There is difference of opinion among the schools on whether performing prostrations of recitation (سجدة التلاوة) is obligatory. The view of the Hanafis is that it is obligatory, their evidence includes:
قال رسول الله صلى الله عليه وسلم: إذا قرأ ابن آدم السجدة فسجد اعتزلالشيطان يبكي يقول: يا ويلي وفي رواية يا ويله - أمر ابن آدمبالسجود فسجد فله الجنة وأمرت بالسجود فأبيت فلي النار
The Messenger of Allah ﷺ said: When the son of Adam recites a Verse ofprostration and prostrates, the Shaitan withdraws, weeping and saying:"Woe unto him" (and according to the report of Abu Kuraib: "Woe untome") the son of Adam was commanded to prostrate and he prostrated,so Paradise will be his; I was commanded to prostrate and I refused,so the Fire is mine."
There are fifteen possible verses of sujood in the Quran. The scholars unanimously agree on ten of these places (Fath al-Bari, Hafiz b. Hajar al-Asqalani). According to Imam Abu Hanifa and Imam Shafi there are fourteen verses which necessitate sujood in the Quran. They are:
وَلِلَّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُم بِالْغُدُوِّ وَالْآصَالِ
أُولَٰئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ مِن ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا
Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.
أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِّنَ النَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ ۗ وَمَن يُهِنِ اللَّهُ فَمَا لَهُ مِن مُّكْرِمٍ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ
يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ
وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَٰنِ قَالُوا وَمَا الرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورً
إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ
قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ ۖ وَإِنَّ كَثِيرًا مِّنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَّا هُمْ ۗ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ
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