Ammon – How to prostrate recitation
More than one method of prostration of recitation was reported by the jurists, and they are as follows:
at the tap
They said that if the reciter is in prayer, then the intention is obligatory for him, and the reciter can either bow immediately after reciting the verse of prostration, which is sufficient for prostration, or he completes the verse of prostration and prostrates immediately after it, then gets up and completes the recitation, then bows in the bowing of the prayer, which is the most complete, even if it is recited more than one prostration in One prayer is sufficient for one prostration. This is from the door of removing the embarrassment, and if the prostration is outside the prayer, then he says the takbeer and then prostrates, then he says the takbeer until he raises his head from the prostration.
at the Hanbalis
They said that the prostration of recitation, whether it is during or outside the prayer, how is it necessary for the one who wants to prostrate to say two takbeers; The first is when he prostrates, and the second is when he is lifted up, and if it is outside the prayer, then the prostration is as mentioned by the Hanafis, but with the addition of obligatory salutation.
At Shafi’i
The prostration of recitation is first with the intention, then with the takbeer, and it is permissible to raise the hands for that, then the prostration and after that the takbeer to raise from it, then the taslim if it is outside the prayer.
At the owner
The method is by saying the takbeer to lower the prostration with raising the hands if it is outside the prayer, then the takbeer when rising from it, with the intention, whether that is in the prayer or outside it, and there is no tasleem for the prostration of recitation as is the case with the Hanafis.
The method of prostration of recitation according to the four schools of thought has been mentioned in detail.
A prayer of prostration of recitation
The prostration of recitation is like any prostration in which there is remembrance and supplication, so it is desirable to say in it what is said in prostration in the obligatory prayer, and some supplications were also mentioned on the authority of the Messenger – may God bless him and grant him peace – among which he mentions:
(Oh God, I prostrated to You, and in You I believed, and to You I submitted, my face prostrated to Him who created it, fashioned it, opened its hearing and sight, blessed be God).
(O Allah, write down for me a reward with You for it, and remove from me a burden for it, and make it for me a treasure with You, and accept it from me as You accepted it from Your servant David).
It is mustahabb for a Muslim to supplicate during the prostration of recitation, and to supplicate with what the Prophet, may God bless him and grant him peace, called.
Definition of prostration of recitation
The prostration of recitation is the prostration that a Muslim prostrates when reciting a verse of prostration, whether it is in prayer or outside it, and it is called that because it is a special prostration for recitation of the Qur’an. The legality of the prostration of recitation, as evidenced by what was narrated on the authority of Ibn Omar – may God be pleased with them – that he said: (The Prophet, may God’s prayers and peace be upon him, used to recite a surah to us, in which the prostration was, so he prostrated and prostrated, until none of us found the place of his forehead).
The prostration of recitation is the prostration that a Muslim prostrates when reciting a verse of prostration from the Qur’an, whether it is in prayer or outside it.
Ruling on prostration of recitation
The prostration of recitation according to the majority of jurists is Sunnah, except for the Hanafis, so it is obligatory according to them, and the following is a detail of their sayings:
The majority of Shafi’i, Hanbali and Maliki jurists
They said that the prostration of recitation is Sunnah for the reader and the listener, and they inferred that ruling from the hadith of Abu Hurairah – may God be pleased with him – that he said: (If the son of Adam recites the prostration and then prostrates, Satan secludes himself weeping, saying: Oh, woe to him, and in the narration of Abu Kuraib: Oh woe, command Ibn Adam prostrated, so he prostrated, so he will have Paradise, and I commanded to prostrate, but I refused, so I will be in Hell. And in a narration: I disobeyed, and I will be in Hell), and they also quoted as evidence the hadith of Ibn Omar – may God be pleased with them both – that was mentioned previously,
And the Hanbalis inferred with evidence on the authority of Ibn Omar, may God be pleased with them: (God did not oblige us to prostrate unless we want), and the Malikis said that also because of the Almighty’s saying: (And when the Qur’an is recited to them, they do not prostrate). Omar and the hadith of Abu Hurairah, may God be pleased with them
tap
As they went to his obligation, due to the existence of the command to prostrate in some verses of prostration, and the presence of slander for not prostrating in others, and both of them require the obligation of judgment.
The majority of jurists said that the ruling on the prostration of recitation is Sunnah, while the Hanafis obligated the prostration of recitation.
Reasons for the prostration of recitation
Several reasons for the prostration of recitation were mentioned by the majority of jurists. The majority agreed on two reasons for the prostration of recitation, namely:
Recitation: i.e. reciting the Qur’an inside or outside his prayer.
Listening and hearing: that is, the one who hears or listens to the verse of the prostration of recitation, inside or outside the prayer.
As for the Hanafis, they said that the reasons for prostration are three:
Recitation: Anyone who recites the Qur’an as well, whether he is in prayer or outside the prayer.
Hearing the recitation: that is, hearing a verse in which there is a prostration inside or outside the prayer.
Al-Iqtida: That is, if he is praying behind the congregation and does not hear the verse of prostration, if the prayer was secret, then he prostrates for the recitation.
The majority agreed that there are two reasons for the prostration of recitation: recitation and hearing, while the Hanafis said that there are three reasons for prostration of recitation: recitation, hearing, and imitation.
Conditions for the prostration of recitation
The conditions for the prostration of recitation differ according to the worship performed by the Muslim, as follows:
Conditions of prostration of recitation for the reader
The conditions of prostration of recitation are like the conditions of obligatory prayer.[١٥] They are as follows:
Intention: It is the will and intent of something when doing it.
Islam: It is not obligatory for non-Muslims, and it is not valid for those who say that it is obligatory.
Puberty and reason: the boy who has not reached puberty is not bound by it, but it is valid from him if he does it, and likewise the insane is not valid from him because he is not charged.
Time: That the prostration should not be during disliked times, otherwise it is not prostrated by the public, unlike the Shafi’is, unless he deliberately reads it for prostration at a time when it is forbidden, then it is not permissible.
Qibla reception.
Purity: In terms of its requirement, there is a detailed explanation among the scholars:
The first opinion (according to the agreement of the four jurists): Purity is required in the prostration of recitation, and prostration is not valid without it, because they considered it a prayer and compared it to bowing and prostration of forgetfulness, and they quoted as evidence what was reported from the Prophet – may God’s prayers and peace be upon him – that he said: (God does not accept prayer without purification ).
The second saying (the predecessors and a group of scholars): It is permissible to prostrate at recitation without purification, and this was reported by the righteous predecessors and a number of scholars such as Ibn Hazm, Ibn Taymiyyah, Al-Sana’ani, Al-Bukhari, and Al-Shawkani, and they cited the absence of any explicit text that requires purity when hearing the prostration, He also did not want that the Messenger – may God bless him and grant him peace – was ordering someone to perform ablution when he was reciting the prostration and the people prostrated with him.
Women covering their hair: There are many sayings of the jurists on the issue of women covering their heads in the prostration of recitation.
The first saying (the agreement of the jurists): What is required in the prostration of recitation is what is required in the complete prayer of covering the private parts and others; It was obligatory for the woman to cover her hair in it.
The second saying: The prostration of recitation is not a prayer, so there is no obligation for a woman to cover her hair in it.
Conditions for the prostration of recitation for the listener
The conditions for the prostration of recitation for the listener are as follows:
Intention to hear: The Hanbalis and the Malikis stipulated that in the prostration of recitation the listener should be intending to listen, and the Hanbalis inferred that from what was narrated that Othman bin Affan – may God be pleased with him – passed by a reciter reciting a prostration to prostrate with Othman, but he did not prostrate and said: (The prostration is only upon the one who listens), and as for The Shafi’is and the Hanafis did this, so they did not require listening – that is, intending it – and they were content with just hearing – that is, even just hearing, even without listening – for prostration.
The validity of the reciter’s imamate: Maliki gold[٤] And the Hanbalis stipulate that the reciter is qualified to lead the prayer in the prostration of recitation, by being a sane adult male, and accordingly, it is not valid to prostrate to the recitation of a boy and a woman, so that the reciter prostrates from them alone, and as for the Shafi’i and Hanafis, it is valid for them for every recitation.
Prostration of the reciter: If the reciter of the verse of prostration does not prostrate, then the listener is not recommended to prostrate on his own.
The Shafi’is alone have other conditions, including: that it be a legitimate reading; It is not permissible to prostrate to recite side by side, whether it is a man or a woman, nor is it permissible for a boy to recite as well, and that it be an intentional recitation and not a recitation of a sleeping person or one who is not discerning, and they added that the hearing of the entire verse of prostration should be without any omission.
Conditions for the prostration of recitation for the worshiper
Solitary worshiper
The jurists went to the permissibility of the worshiper prostrating for the recitation, and they stipulated that he should not deliberately read the verse of prostration for the sake of prostration, otherwise his prayer will be invalid, and that the worshiper is the reader, so the individual worshiper does not prostrate to read others, and that it is not in the funeral prayer, as there is no prostration in it.
The congregational worshiper
Among the rulings on the prostration of the congregation for recitation are the following:
Ruling on the imam reading the verse of prostration: The Hanbalis hated reading the verse of prostration in secret prayer, such as noon and afternoon, and prostrating to it. Because if he recites it and leaves the prostration, then he has left the Sunnah, and if he prostrates, his prostration leads to confusion for the congregation, and the Malikis hate the imam deliberately reciting the verse of prostration in the obligatory without the supererogatory prayer, even if the imam recites it in a secret prayer, with them out loud.
Prostration of the follower for recitation: he prostrates if his imam prostrates, otherwise his prayer is invalid; Because the follower follows the imam in everything such as prostrating, bowing, etc. If the imam does not prostrate for recitation, the follower does not prostrate because it is not permissible for him to differ from the imam, but it is Sunnah for the follower to prostrate after completing the prayer.
The conditions for the prostration of recitation are divided into special conditions for the reader. such as puberty and reason, and special conditions for the listener; Like the intention of hearing, and special conditions for the worshiper, whether he is alone or praying in congregation.
Places of prostration of recitation
The public believes that the number of verses of prostration is fourteen verses, while the Malikis consider them to be eleven verses.
The agreed-upon prostrations
The Almighty said: (Indeed, those who believe in Our signs are those who, when they are reminded of them, fall down in prostration and glorify the praises of their Lord, and they are not arrogant).
The Almighty said: (Indeed, those who are with your Lord are not too arrogant to worship Him and glorify Him and prostrate before Him).
The Almighty said: (And to God prostrates whoever is in the heavens and the earth, willingly or forcibly, and their shadows in the morning and the evening).
The Almighty said: (And to God prostrates whatever is in the heavens and whatever is in the earth of animals and the angels, and they are not arrogant).
The Almighty said: (And they fall down to the chins crying, and it increases them reverence).
The Almighty said: (Those who are the best of God be upon them from the prophets from the offspring of Adam and whoever carried us with Noah and from the offspring of Abraham and Israel, and we are.
قال تعالى: (أَلَمْ تَرَ أَنَّ اللَّـهَ يَسْجُدُ لَهُ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِّنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ وَمَن يُهِنِ اللَّـهُ فَمَا لَهُ مِن مُّكْرِمٍ إِنَّ اللَّـهَ يَفْعَلُ مَا يَشَاءُ).
The Almighty said: (And when it is said to them, “Prostrate to the Most Merciful,” they say, “And what is the Most Merciful?
The Almighty said: (Do not prostrate to God, who brings the hide in the heavens and the earth, and knows what you are hidden and what you declare, God is not,
قال تعالى: (وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّـهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ * فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ ).
Disputed prostrations
As for the following four verses, the majority relied on them, while the Malikis did not consider them to be places of prostration, and they are in the star, the split, the leech, and the second pilgrimage, and the Hanafis agreed with them in not considering the second pilgrimage:
The Almighty said: (So prostrate to Allah and worship).
The Almighty said: (And when the Qur’an is recited to them, they do not prostrate).
The Almighty said: (O you who have believed, bow down and prostrate and worship your Lord, and do good that you may be successful).
The Almighty said: (No, do not obey him, but prostrate and draw near).
أما آية السجدة الواردة في سورة ص فقد اعتبرها الشافعية والحنابلة سجدة شكر لا سجدة تلاوة، وهي قوله تعالى: (قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيرًا مِّنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَى بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَّا هُمْ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ his Lord, and he fell down kneeling and turned to prayer), while the Malikis and Hanafis considered it a prostration of recitation.
