Whoever recites an "'ayyah of prostration (sajdah)"
or hears an "'ayyah of prostration" should
preferably pronounce the takbir and prostrate and then make
the takbir again and rise from the prostration. This is called
"the prostration of recital." There is no tashahud
or taslim with the sajdah. Naf'i relates that Ibn 'Umar said:
"The Prophet would recite the Qur'an to us and when he
came to an ''ayyah of sajdah,' he would make the takbir and go
into sajdah and we would make the sajdah." This is
related by Abu Dawud, al-Baihaqi, and al-Hakim. The later
holds it to be sahih according to al-Bukhari's and Muslim's
criteria. Abu Dawud says: "Abdurrazzaq said: 'At-Thauri
was amazed by that hadith.' He was amazed by it because it
mentions the takbir." 'Abdullah ibn Mas'ud said: "If
you read an 'ayyah of sajdah', then make the takbir and
prostrate. And when you raise your head, make the takbir."
Abu Hurairah narrates that the Prophet sallallahu alehi
wasallam said: "If a son of Adam recites an 'ayyah of
prostration and prostrates, the Satan departs from him and
cries: 'O woe, he was ordered to prostrate and he did, so for
him is paradise. I was ordered to prostrate and I disobeyed,
so for me is the Hell.'"
The majority of the scholars say that prostrations for the
"'ayyat of sajdah" are sunnah for the one who
recites the 'ayyah and for the one who hears it. This is based
on what al-Bukhari recorded from 'Umar who recited an-Nahl
upon the minbar one Friday, until he came to the "'ayyah
of sajdah," and he descended from the pulpit and
prostrated along with the people. On the next Friday, he
recited the same and when he came to the 'ayyah of sajdah, he
said: "O people, we have not been ordered to prostrate.
Whoever does so has acted correctly, while, there is no sin
upon one who does not do so." In another narration it is
stated: "Allah has not forced upon us the sajdah but if
one wishes to do so (he may make a prostration.)"
In addition, the group, except for Ibn Majah, records that
Zaid ibn Thabit said: "I recited an-Najm to the Prophet
sallallahu alehi wasallam and he did not prostrate during
it." Ad-Daraqutni records it and observes: "None of
us prostrated during it."
Ibn Hajar al-Asqallani says that the strongest opinion is
that he left it to show that it is permissible not to do it.
Shaf'i holds a similar view. This opinion is supported by what
is recorded by al-Bazzar and adDaraqutni from Abu Hurairah who
says: "The Prophet sallallahu alehi wasallam recited an-Najm
and prostrated and we prostrated with him." (In Fath al-Bari,
Ibn Hajar holds that its narrators are trustworthy.) Ibn
Mas'ud moreover reported that the Prophet sallallahu alehi
wasallam recited anNajm and prostrated, and all of the people
with him prostrated, save one old man from the Quraish who
simply lifted some pebbles or dirt to his forehead and said:
"That is sufficient for me." Ibn Mas'ud said:
"After [some time] I found that he was killed while still
an unbeliever." This is recorded by al-Bukhari and
Muslim.
There are fifteen places in the Qur'an at which one is to
prostrate. 'Amr ibn al-'Aas relates that the Prophet
sallallahu alehi wasallam recited fifteen 'ayyat of
prostration in the Qur'an, three coming from the Mufassal and
two from surah al-Hajj. This is related by Abu Dawud, Ibn
Majah, al-Hakim, and ad-Daraqutni. Al-Munzhiri and an-Nawawi
say it is hasan. The fifteen 'ayyat are:
-1- "Lo! Those who are with thy Lord are not too proud
to do Him service, but they praise Him and prostrate to
Him" (al-A'raf 206).
-2- "And unto Allah falls prostrate whoever is in the
heavens and the earth, willingly or unwillingly, as do their
shadows in the morning and the evening hours" (ar-Ra'd
15).
-3- "And unto Allah does whatever is in the heavens
and whatever is in the earth of living creatures make
prostration, and the angels (also) and they are not
proud" (an-Nahl 49).
-4- "Say: Believe therein or believe not, lo! Those
who were given knowledge before it, when it is read unto them,
they fall down prostrate on their faces, adoring" (al-lsra'
107).
-5- "When the revelations of the Beneficent were
recited unto them, they prostrated, adoring and weeping"
(Maryam 58).
-6- "Haven't you seen that unto Allah prostrates
whoever is in the heavens and whoever is in the earth, and the
sun, and the moon, and the stars, and the hills, and the
trees, and the beasts, and many of mankind, while there are
many unto whom the doom is justly due. He whom Allah scorns,
there is none to give him honor. Lo! Allah does what he
wills" (al-Hajj 18).
-7- "O you who believe, bow down and prostrate
yourselves, and worship your Lord and do good, that you may
prosper" (al-Hajj 77).
-8- "And when it is said unto them: 'Prostrate unto
the Beneficent,' they say: 'And what is the Beneficent'? Are
we to prostrate to whatever you bid us?' And it increases
aversion in them" (al-Furqan 60).
-9- "So they prostrate not to Allah! [He] who brings
forth the hidden in the heavens and the earth. And He knows
what you hide and what you proclaim" (an-Naml 25).
-10- "Only those who believe in Our revelations who,
when they are reminded of them, fall down prostrate and hymn
the praise of their Lord and who are not scornful" (as-Sajdah
15).
-11- "And David guessed that we had tried him, and he
sought forgiveness of his Lord, and he bowed himself and fell
down prostrate and repented" (Sad 24).
-12- "And of His portents are the night and the day
and the sun and the moon. Prostrate not to the sun or the
moon, but prostrate unto Allah who created them, if it is Him
you worship" (Ha-Mim 37).
-13- "Rather prostrate before Allah and serve
Him" (an-Najm 62).
-14- "And, when the Qur'an is recited unto them, they
do not prostrate (unto Allah)" (al-Inshiqaq 21).
-15- "But prostrate yourself and draw near (unto
Allah)" (al-'Alaq 19).
The majority of the scholars lay down the same conditions
and prerequisites for the prostration of recital as they do
for the salah, with respect to purity, facing the qiblah, and
covering the 'aurah. Ash-Shaukani says: "There is no
hadith concerning prostrations of recital which proves that to
prostrate one must be in a state of purity [free from major or
minor defilements]. The people who were with him [the Prophet]
prostrated with him and he did not order any of them to
perform ablution, and it is hard to believe that they all were
in a state of purity. Furthermore, the polytheists prostrated
with him and they are impure, and their ablution would not be
acceptable. Al-Bukhari relates from Ibn 'Umar that he would
prostrate even when not free of minor impurities. Ibn Abi
Shaibah recorded the same from him. As for the report from al-Baihaqi,
(with a chain that Ibn Hajar calls sahih), which says: 'A man
is not to prostrate unless he is in a state of purity.' These
reports can be reconciliated by Ibn Hajar's statement that
this (either) refers to a major defilement or when an option
is available, whereas in the first case it depends on
(presence of defilement and) the need to wash. Similarly,
there is no hadith which states that the clothes or place need
to be pure. Concerning covering the 'aurah and facing the
qiblah if possible, there is no disagreement.
Ibn Hajar said in Fath al-Bari: "No one agrees with
Ibn 'Umar that one may make the sajdah without being clean of
minor impurities, save ashSha'biy. Ibn Abi Shaibah related it
from him with a sahih chain. He also recorded from Abu 'Abdurrahman
as-Salmi that he would recite an 'ayyah of sajdah and then he
would prostrate without ablution or facing the qiblah and
while walking and just motioning only. Some among the
Prophet's household agree with Ibn 'Umar.
Whoever makes this prostration may supplicate whatever he
wishes. There is nothing authentic from the Prophet sallallahu
alehi wasallam on this point except for the hadith from 'Aishah
who said: "When the Prophet made the sajdah of the
Qur'anic recital, he would say: 'I have prostrated my face to
the One Who created it and brought forth its hearing and
seeing by His might and power. Blessed be Allah, the best of
Creators.'" This is related by the five, except Ibn Majah,
and al-Hakim. At-Tirmizhi and Ibn as-Sakan grade it sahih. The
later however adds that at the end the Prophet would say,
three times, what he always said in his sujjud: "Glory be
to my Lord, the Most High," that is, if he was making the
sujjud of recital during a prayer.
It is allowed for the imam or the one praying individually
to recite "'ayyah of sajdah" during the salah, even
if the recital is audible (jahriyyah) or inaudible (siriyyah),
and he should prostrate, during the salah, after reading such
'ayat. Al-Bukhari and Muslim record from Abu Raf'i who said:
"I prayed salatul 'isha with Abu Hurairah and he recited
Izhas-sama'u un-shaqqat [al-Inshiqaq] and he prostrated during
the prayer. I asked: 'O Abu Hurairah, what prostration is
this?' he said: 'I made a prostration when reciting (this
surah) behind Abu al-Qasim (Prophet), and since then I never
stopped making a sajdah whenever I recite it."' Al-Hakim
relates, from Ibn 'Umar, with a sound chain that meets the
criteria of al-Bukhari and Muslim, saying that the Prophet
sallallahu alehi wassalam made a sajdah during the first
rak'ah of the noon prayer and his companions were of the
opinion that he had recited surah as-Sajdah.
An-Nawawi says: "It is not disliked for the imam to
recite 'ayat of sajdah, according to our school, or for the
one who prays individually. And it does not matter if the
recital is audible or inaudible. And he should make sajdah
after he recites them."
Malik holds: "In general it is disliked." Abu
Hanifah's opinion is that: "It is disliked during the
silent recitals but not during the audible recitals." The
author of al-Bahr maintains: "According to our school, it
is preferred to delay the sajdah until after he [the imam]
makes the taslim in order not to confuse the people praying
behind him."
One may combine a number of sujjud and make only one sajdah
if one recites an "'ayyah of sajdah" over and over,
or one hears it being recited over and over, provided one
delays the sajdah until all the recitals are finished. Some
say that if one prostrates after the first recital, it will be
sufficient. Others hold that one should prostrate again since
the cause for the prostration is reintroduced.
The majority of the scholars are of the opinion that the
sajdah is to be performed right after the recital or hearing
of the 'ayyah. Delaying such a sajdah does not rescind it. If
an extended period of time lapses between recitation of an
'ayah and the actual sajdah, one need not do it, for it does
not have to be made up for.
The
materials provided here are ONLY
extracts of Arabic-English
Dictionary Of Sheikh Adelabu
(Ph. D. Damas). Fully
edited versions and better
formats are available upon
written requests from awqafafrica.com
and Awqaf Africa Muslim Open
College, London.
Alphabetical
Entries Indexed For
Arabic-English Dictionary Of
Sheikh Adelabu (Ph. D. Damas) ::
ألفبيات
مادّات
مفهرسة
للقاموس
العربي
الإنجليزي
للشيخ
أديلابو
-
دكتوراه
من
دمسق
Studying
Grammars And Linguistics Of The
Kitaab And Sunnah Under Sheikh
Adelabu, Ph. D. Damas
Users
or reproducers of this
Arabic-English Dictionary Of
Sheikh Adelabu (Ph. D. Damas)
for the purposes of Da'wah and
Islamic Studies do not need a
permission. However, awqafafrica.com
suggests users or reproducers
quote this site and/or the sole
author of this dictionary -
Sheikh Adelabu (Ph. D. Damas).
This dictionary is not for
commercial gains or profit
making. It's intended by
our Sheikh to be an act of 'Iba^dah.
May Allah accept it from our
Sheikh
The Encyclopedic Dictionary Of As-Sunnah
- Hadith By Sheikh Adelabu
(Ph. D. Damas) is only available
on this portal to proven Du'aat
and known or recommended students
of Knowledge. Learned
individuals can acquired all
volumes and full packages of the
Encyclopedia.
Arabic
English Dictionary Of Sheikh
Adelabu (Ph. D. Damas) ::
قاموس
عربي -
إنجليزي
للشيخ
أديلابو
-
دكتوراه
من
دمشق -