بَابُ سُجُودِ الْقُرْآنِProstration of Recitation (Sujud al-Qur'an)
وَقَوْلِ اللهِ عَزَّ وَجَلَّ: (قُرِئَ عَلَيْهِمُ الْقُرْءَانُ لَا يَسْجُدُونَ۱ (الانشقاق: ۲۱
۱ قوله : وإذا قرئ إلخ : قال في «المرقاة»: تجب سجدة التلاوة بهذه الآية والحديث الآتي بعد على القارئ والسامع، ولو لم يكن مستمعًا عند أبي حنيفة وأصحابه. وقال مالك والشافعي وأحمد: تسن على القارئ والمستمع. واختلفوا فيمن لم يكن مستمعًا للقراءة، بل حصل له سماع، على قولين هما وجهان لأصحاب الشافعي، أصحهما في الروضة الاستحباب أيضًا. انتهى قلت: وجه الاستدلال بهذه الآية على وجوب سجدة التلاوة: أن الله تعالى ذَمَّ أقواما بترك السجود، فقال: وإذا قرئ إلخ. وإنما يستحق الذم بترك الواجب، أخذته من بعض الحواشي.
And the words of Allah, the Almighty: "And when the Qur'an is recited to them, they do not prostrate." (Surah Al-Inshiqaq, 84:21)
1 The statement: "And when the Qur'an is recited to them, they do not prostrate." is explained in Al-Mirqat: The prostration of recitation (Sajdah al-Tilawah) is obligatory based on this verse and the hadith that follows, for both the reciter and the listener, even if the listener was not actively listening, according to Abu Hanifah and his companions. Malik, Shafi'i, and Ahmad said it is recommended (Sunnah) for both the reciter and the listener. There is a difference of opinion regarding someone who was not actively listening to the recitation but happened to hear it. There are two opinions among the followers of Shafi'i, the stronger of which, as mentioned in Al-Rawdah, is that it is also recommended.
I say: The evidence from this verse for the obligation of the prostration of recitation is that Allah criticized a group of people for not prostrating, as He said: "وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ". Criticism is only deserved for neglecting an obligation. This explanation is taken from some commentaries.
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا قَرَأَ ابْنُ آدَمَ السَّجْدَةَ فَسَجَدَ، اعْتَزَلَ الشَّيْطَانُ يَبْكِي، يَقُولُ: يَا وَيْلَهُ أُمِرَ ابْنُ آدَمَ بِالسُّجُودِ فَسَجَدَ۱، فَلَهُ الْجَنَّةُ، وَأُمِرْتُ بِالسُّجُودِ فَأَبَيْتُ، فَلِي النَّارُ». رَوَاهُ مُسْلِمٌ وَابْنُ مَاجَه.
وَفِي جَامِعِ الْآثَارِ الْأَمْرُ لِلْوُجُوْبِ، وَتَقْرِيرُ الشَّارِعِ لِلصِّحَّةِ، وَتَقَدَّمَ آنِفًا مُوَاظَبَتُهُ عَلَى بَعْضِ السُّجُودِ، وَلَا فَارِقَ بَيْنَ سَجْدَةٍ وَسَجْدَةٍ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "When the son of Adam recites a verse of prostration and prostrates, Satan withdraws, weeping and saying, 'Woe to me! The son of Adam was commanded to prostrate, and he prostrated, so Paradise is his. I was commanded to prostrate, but I refused, so the Fire is mine.'" [Narrated by Muslim and Ibn Majah]
In Jam' al-Athar, the command is for obligation, and the approval of the Shari'ah confirms its validity. It has been mentioned earlier that the Prophet (peace be upon him) consistently performed some prostrations, and there is no distinction between one prostration and another.
Those accompanied by an explicit command.
Those that include a narration of the disbelievers' refusal when they were commanded to prostrate.
Those that narrate the actions of the prophets in prostrating.
Compliance with the command, following the example of the prophets, and opposing the disbelievers are all obligatory, unless there is specific evidence indicating that it is not obligatory. However, the indication of obligation in these cases is speculative (zanni), so the established ruling is that it is obligatory (wajib), not obligatory in the sense of being a definitive duty (fard). This is as mentioned in Sharh al-Nuqayah.
Notes / الحواشي
1 The statement: "The son of Adam was commanded to prostrate, and he prostrated." is based on the principle that when the Wise One (Allah) narrates something from someone who is not wise and does not follow it with disapproval, it indicates that it is correct. This serves as evidence that the son of Adam is commanded to prostrate, and the command implies obligation. Moreover, every prostration mentioned in the Qur'an also indicates this obligation. The prostrations in the Qur'an are of three types:
۱ قوله : أمر ابن آدم بالسجود فسجد والأصل: أن الحكيم إذا حكى عن غير حكيم ولم يعقبه بالإنكار، دل على أنه صواب، ففيه دليل على أن ابن آدم مأمور بالسجدة والأمر للوجوب، مع أن أي السجدة تفيده أيضًا؛ فإنها ثلاثة أقسام قسم فيه الأمر الصريح، وقسم يتضمن حكاية استنكاف الكفرة حيث أمروا به، وقسم فيه حكاية فعل الأنبياء بالسجود. وكل من الامتثال والاقتداء ومخالفة الكفرة واجب، إلا أن يدل دليل في معين على عدم لزومه، لكن دلالتها فيه ظنية، فكان الثابت الوجوب، لا الفرض. كذا في شرح النقاية».
۱ قوله : وإذا قرئ إلخ : قال في «المرقاة»: تجب سجدة التلاوة بهذه الآية والحديث الآتي بعد على القارئ والسامع، ولو لم يكن مستمعًا عند أبي حنيفة وأصحابه. وقال مالك والشافعي وأحمد: تسن على القارئ والمستمع. واختلفوا فيمن لم يكن مستمعًا للقراءة، بل حصل له سماع، على قولين هما وجهان لأصحاب الشافعي، أصحهما في الروضة الاستحباب أيضًا. انتهى قلت: وجه الاستدلال بهذه الآية على وجوب سجدة التلاوة: أن الله تعالى ذَمَّ أقواما بترك السجود، فقال: وإذا قرئ إلخ. وإنما يستحق الذم بترك الواجب، أخذته من بعض الحواشي.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّهُ قَالَ: إِنَّ رَسُوْلَ اللهِ ﷺ قَرَأَ عَامَ الْفَتْحِ سَجْدَةً فَسَجَدَ النَّاسُ كُلُّهُمْ مِنْهُمُ الرَّاكِبُ وَالسَّاجِدُ عَلَى الْأَرْضِ، حَتَّى أَنَّ الرَّاكِبَ لَيَسْجُدُ عَلَى يَدِهِ. رَوَاهُ أَبُو دَاوُدَ.
Ibn Umar (may Allah be pleased with him) narrated that during the year of the Conquest, the Messenger of Allah (peace be upon him) recited a verse of prostration and all the people prostrated, including those on horseback, who prostrated on their hands. [Narrated by Abu Dawud]
وَعَنْهُ (رضي الله عنه) أَنَّهُ قَالَ: السَّجْدَةُ عَلَى مَنْ سَمِعَهَا. رَوَاهُ ابْنُ أَبِي شَيْبَةَ، وَرَوَى الْبُخَارِيُّ مِثْلَهُ تَعْلِيْقًا.
Ibn Umar (may Allah be pleased with him) also said: "The prostration is obligatory for whoever hears it." [Narrated by Ibn Abi Shaybah, and Al-Bukhari narrated something similar in a suspended (mu'allaq) form.
وَعَنْهُ (رضي الله عنه) قَالَ: كَانَ رَسُولُ اللهِ لا يَقْرَأُ السَّجْدَةَ وَنَحْنُ عِنْدَهُ، فَيَسْجُدُ وَنَسْجُدُ مَعَهُ، فَنَزْدَحِمُ ١ حَتَّى مَا يَجِدُ أَحَدُنَا لِجَبْهَتِهِ مَوْضِعًا يَسْجُدُ عَلَيْهِ. مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with him) further reported: "The Messenger of Allah (peace be upon him) would recite a verse of prostration while we were with him, and he would prostrate, and we would prostrate with him, to the extent that some of us could not find a place to place our foreheads due to the crowding." This was agreed upon (by Al-Bukhari and Muslim]
Notes / الحواشي
1 The statement: "We crowded" indicates the obligation of the prostration of recitation (Sajdah al-Tilawah). This is as mentioned in Al-Mirqat.
١ قوله : فنز دحم إلخ : هذا يدل على وجوب سجود التلاوة. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه): أَنَّهُ قَالَ: كَانَ رَسُولُ اللهِ ﷺ يَقْرَأُ عَلَيْنَا الْقُرْآنَ، فَإِذَا مَرَّ بِالسَّجْدَةِ كَبَّرَ وَسَجَدَ، وَسَجَدْنَا مَعَهُ. ۲ رَوَاهُ أَبُو دَاوُدَ.
Ibn Umar (may Allah be pleased with him) narrated: "The Messenger of Allah (peace be upon him) would recite the Qur'an to us, and when he reached a verse of prostration, he would say 'Allahu Akbar' and prostrate, and we would prostrate with him." [Narrated by Abu Dawud]
Notes / الحواشي
2 The statement: "When he reached a verse of prostration, he said 'Allahu Akbar,' prostrated, and we prostrated with him." This indicates that the takbir (saying "Allahu Akbar") is only said for the prostration. This is the view taken by Abu Hanifah. According to Shafi'i, one raises their hands and says takbir for the opening of the prayer (ihram), and then says takbir again for the prostration. This is as mentioned in Al-Mirqat.
۲ قوله: فإذا مر بالسجدة كبر وسجد وسجدنا معه هذا يدل على أنه لا يكبر إلا للسجود، وبه أخذ أبو حنيفة، وعند الشافعي يرفع يديه ويكبر للإحرام، ثم يكبر للسجود. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ سَجَدَ فِي صَلَاةِ الظُّهْرِ، ثُمَّ قَامَ فَرَكَعَ، فَرَأَوْا أَنَّهُ قَرَأَ تَنْزِيلَ السَّجْدَةِ». رَوَاهُ أَبُو دَاوُدَ.
Ibn Umar (may Allah be pleased with him) also reported that the Prophet (peace be upon him) prostrated during the Zuhr prayer, then stood up and bowed. The people thought he had recited Surah As-Sajdah. [Narrated by Abu Dawud]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: سَجَدَ النَّبِيُّ ﷺ بِـ النَّجْمِ وَسَجَدَ مَعَهُ الْمُسْلِمُوْنَ وَالْمُشْرِكُوْنَ وَالْجِنُّ وَالْإِنْسُ. رَوَاهُ الْبُخَارِيُّ.
Ibn Abbas (may Allah be pleased with him) narrated: "The Prophet (peace be upon him) prostrated at Surah An-Najm, and the Muslims, the disbelievers, the jinn, and mankind prostrated with him." [Narrated by Al-Bukhari]
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه): أَنَّ النَّبِيَّ ﷺ قَرَأَ وَالنَّجْمِ» فَسَجَدَ فِيهَا وَسَجَدَ مَنْ كَانَ مَعَهُ، غَيْرَ أَنَّ شَيْئًا مِنْ قُرَيْشٍ أَخَذَ كَفَّا مِنْ حَصًى أَوْ تُرَابٍ فَرَفَعَهُ إِلَى جَبْهَتِهِ، وَقَالَ:
يَكْفِيْنِي هَذَا قَالَ عَبْدُ اللهِ: فَلَقَدْ رَأَيْتَهُ بَعْدُ قُتِلَ كَافِرًا. مُتَّفَقٌ عَلَيْهِ وَزَادَ الْبُخَارِيُّ فِي رِوَايَةٍ: وَهُوَ أُمَيَّةُ بْنُ خَلَفٍ.
Ibn Mas'ud (may Allah be pleased with him) narrated: "The Prophet (peace be upon him) recited Surah An-Najm and prostrated in it, and those with him also prostrated, except for a man from Quraysh who took a handful of pebbles or dust and raised it to his forehead, saying, 'This is enough for me.' Abdullah (Ibn Mas'ud) said: 'I later saw him killed as a disbeliever.'" This was agreed upon (by Al-Bukhari and Muslim], and Al-Bukhari added in one narration: "He was Umayyah ibn Khalaf."
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : سَجَدْنَا مَعَ النَّبِيِّ ﷺ فِي: «إِذَا السَّمَاءُ انْشَقَّتْ» وَأَقْرَأْ بِاسْمِ رَبِّكَ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated: "We prostrated with the Prophet (peace be upon him) in Surah Al-Inshiqaq and Iqra' Bismi Rabbik." [Narrated by Muslim]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ فِي سُجُودِ الْحَقِّ»: إِنَّ الْأَوْلَى عَزِيمَةُ وَالْأُخْرَى تَعْلِيمُ. رَوَاهُ الطَّحَاوِيُّ وَقَالَ: فَبِقَوْلِ ابْنِ عَبَّاسٍ هَذَا نَأْخُذُ.
وَقَالَ التَّرْمِذِيُّ: رَأَى بَعْضُهُمْ فِيهَا سَجْدَةً، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَمَالِكٍ وَأَهْلِ الْكُوفَةِ. وَقَالَ مُحَمَّدُ: كَانَ ابْنُ عَبَّاسٍ لَا يَرَى فِي سُوْرَةِ الْحَجَّ إِلَّا سَجْدَةً وَاحِدَةً الْأَوْلَى، وَبِهَذَا نَأْخُذُ.
Ibn Abbas (may Allah be pleased with him) said regarding the prostration in Surah Al-Haqq: "The first prostration is obligatory, and the second is for teaching." [Narrated by Al-Tahawi, who said: "We follow the opinion of Ibn Abbas in this matter."
Al-Tirmidhi said: "Some scholars considered it to have a prostration, and this is the opinion of Sufyan Al-Thawri, Malik, and the people of Kufa." Muhammad (Ibn al-Hasan) said: "Ibn Abbas did not consider Surah Al-Hajj to have more than one prostration, the first one, and we follow this opinion."
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) أَنَّهُ قَالَ: فِي الْحَجِّ سَجْدَةٌ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ. وَفِي رِوَايَةٍ عَنِ ابْنِ الْمُسَيِّبِ وَالْحَسَنِ وَإِبْرَاهِيمَ وَسَعِيدِ بْنِ جُبَيْرٍ مِثْلُهُ.
Ibn Abbas (may Allah be pleased with him) said: "There is one prostration in Surah Al-Hajj." [Narrated by Ibn Abi Shaybah]
In another narration, similar statements were reported from Ibn al-Musayyib, Al-Hasan, Ibrahim, and Sa'id ibn Jubayr.
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: رَأَيْتُ رُؤْيَا وَأَنَا أَكْتُبُ سُوْرَةَ صَ، فَلَمَّا بَلَغْتُ السَّجْدَةَ رَأَيْتُ الدَّوَاةَ وَالْقَلَمَ وَكُلَّ شَيْءٍ يَحْضُرُنِي انْقَلَبَ سَاجِدًا، فَقَالَ: قَصَصْتُهَا عَلَى رَسُوْلِ اللهِ ﷺ فَلَمْ يَزَلْ يَسْجُدُ بِهَا. رَوَاهُ الْإِمَامُ أَحْمَدُ.
وَفِي جَامِعِ الْآثَارِ الْمُوَاظَبَةُ مِنْ غَيْرِ تَرْكِ، كَمَا يَدُلُّ عَلَيْهِ ظَاهِرُ قَوْلِهِ: «فَلَمْ يَزَلْ» دَالٌ عَلَى الْوُجُوبِ، كَذَا فِي فَتْحِ الْقَدِيرِ».
Abu Sa'id (may Allah be pleased with him) narrated: "I saw a dream while I was writing Surah Sad. When I reached the verse of prostration, I saw the inkpot, the pen, and everything around me turning into prostration. I narrated this to the Messenger of Allah (peace be upon him), and he continued to prostrate in it." [Narrated by Imam Ahmad]
In Jam' al-Athar, the consistent practice without abandonment indicates obligation, as is evident from the apparent meaning of his statement: "He continued to prostrate," which indicates obligation, as mentioned in Fath al-Qadir.
وَعَنْ مُجَاهِدٍ قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ(رضي الله عنهما): أَأَسْجُدُ فِي «ص»؟ فَقَرَأَ: ﴿وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ حَتَّى أَتَى فَبِهُدَتْهُمُ اقْتَدِهُ، فَقَالَ: نَبِيُّكُمْ وَ مِمَّنْ أُمِرَ أَنْ يَقْتَدِيَ بِهِمْ. رَوَاهُ الْبُخَارِيُّ. (الأنعام: ۹۰)
Mujahid said: "I asked Ibn Abbas, 'Should I prostrate in Surah Sad?' He recited: 'وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ حَتَّى أَتَى فَبِهُدَتْهُمُ اقْتَدِه' 'And among his descendants were David and Solomon... so follow their guidance.' (Surah Al-An'am, 6:90) Then he said: 'Your Prophet (peace be upon him) was commanded to follow their guidance.'" [Narrated by Al-Bukhari]
وَعَنِ السَّائِبِ بْنِ يَزِيدَ : أَنَّ عُثْمَانَ بْنَ عَفَّانَ (رضي الله عنه) قَرَأَ «ص» وَهُوَ عَلَى الْمِنْبَرِ، فَنَزَلَ فَسَجَدَ. رَوَاهُ الْبَيْهَقِيُّ.
As-Sa'ib ibn Yazid reported that Uthman ibn Affan (may Allah be pleased with him) recited Surah Sad while on the pulpit, then descended and prostrated. [Narrated by Al-Bayhaqi]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: جَاءَ رَجُلٌ إِلَى رَسُوْلِ اللهِ ﷺ فَقَالَ: يَا رَسُوْلَ اللهِ، رَأَيْتُنِي اللَّيْلَةَ وَأَنَا نَائِمُ، كَأَنِّي أُصَلِّي خَلْفَ شَجَرَةٍ، فَسَجَدْتُ فَسَجَدَتِ الشَّجَرَةُ لِسُجُودِي، فَسَمِعْتُهَا تَقُوْلُ: اللهُمَّ اكْتُبْ لِي بِهَا عِنْدَكَ أَجْرًا، وَحُطَّ بِهَا عَنِّي وِزْرًا، وَاجْعَلْهَا لِي عِنْدَكَ ذُخْرًا، وَتَقَبَّلْهَا مِنِّي كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاوُدَ قَالَ ابْنُ عَبَّاسٍ: فَقَرَأَ النَّبِيِّ ﷺ سَجْدَةً، ثُمَّ سَجَدَ فَسَمِعْتُهُ وَهُوَ يَقُوْلُ مِثْلَ مَا أَخْبَرَهُ الرَّجُلُ عَنْ قَوْلِ الشَّجَرَةِ. رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه، إِلَّا أَنَّهُ لَمْ يَذْكُرُ وَتَقَبَّلْهَا مِنِّي كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاوُدَ».
Ibn Abbas (may Allah be pleased with him) narrated that a man came to the Messenger of Allah (peace be upon him) and said, "O Messenger of Allah, last night I saw myself in a dream as if I were praying behind a tree. I prostrated, and the tree prostrated with me. I heard it saying: 'O Allah, record for me a reward with You, remove from me a burden, and make it a treasure for me with You. Accept it from me as You accepted it from Your servant Dawud.'" Ibn Abbas said: The Prophet (peace be upon him) then recited a verse of prostration and prostrated, and I heard him saying the same as what the man had reported the tree saying. [Narrated by Tirmidhi and Ibn Majah, except that they did not mention the phrase: "Accept it from me as You accepted it from Your servant Dawud"]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَانَ رَسُولُ اللهِ ﷺ يَقُوْلُ فِي سُجُودِ الْقُرْآنِ بِاللَّيْلِ: سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِهِ». رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ. وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيثُ حَسَنٌ صَحِيحٌ.
Aisha (may Allah be pleased with her) narrated that the Messenger of Allah (peace be upon him) would say during the prostration of recitation at night:
"سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِهِ"
"My face has prostrated to the One who created it, gave it hearing and sight by His might and power."
[This was narrated by Abu Dawud, Tirmidhi, and Nasa’i. Tirmidhi said: This is a Hasan Sahih Hadith]