sajda from quran is considered a Sunnah and not an obligation, so whoever abandons it is sinful. Scholars have reported more than one method for prostration of recitation. The followers of the Hanafi school of thought considered how to perform prostration of recitation if the reader is in prayer, so he must make an intention.
The reader can either kneel immediately after reading the verse of prostration, and it suffices for the prostration, or He completes the verse of prostration and prostrates immediately after it, then stands and completes the recitation, so in the following lines we will discuss sajda from quran.
What is said in the sajda from quran
sajda from quran 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, such as “Glory be to my Lord the Most High.” Some supplications were also reported from the Messenger – may Allah bless him and grant him peace – including:
“O Allah, I prostrate to You, and in You I believe.” And because I submitted, my face prostrated itself before the One who created it, formed it, and gave it hearing and sight. Blessed be Allowed, the best of creators I have a reserve for you, and accept it from me as you accepted it from your servant David.
Ruling on prostration of recitation
According to the majority of jurists, sajda from quran is a Sunnah, with the exception of the Hanafis, as it is obligatory according to them, and the following is a breakdown of their statements:
The majority of jurists from the Shafi’is, Hanbalis, and Malikis:
They said that sajda from quran is a Sunnah for the reader and listener, and they based that ruling on the hadith of Abu Hurairah – may Allah be pleased with him – that he said: “ If the son of Adam recites the prostration and prostrates, Satan withdraws and weeps, saying:
O woe to him, and in the narration of Abu Kurayb: O woe to him, the son of Adam was commanded to prostrate and he prostrated, for him is Paradise, and I was commanded to prostrate, but I refused, for Hell is mine. And in a narration: “Then I disobeyed, Hell will fall upon me.”
The Hanbalis provided evidence for the ruling on prostration for recitation with evidence on the authority of Ibn Umar, may Allah be pleased with them both: “Indeed, Allah has not imposed upon us prostration unless we wish.”
And the Malikis also said that, due to the Almighty’s saying: “And when the Qur’an is recited to them, they do not prostrate.” They also cited as evidence what the Shafi’is and Hanbalis reasoned from Prophetic hadiths such as the hadith of Ibn Omar and the hadith of Abu Hurairah, may Allah be pleased with them.
Hanafi:
The Hanafi differed with the majority regarding the ruling on sajda from quran, as they held that it is obligatory due to the presence of the command to prostrate in some verses of prostration, and the presence of condemnation for not prostrating in others, both of which require the obligation of the ruling.
Conditions for prostration of recitation
Conditions for sajda from quran for the reader: The conditions for prostration of recitation are like the conditions of obligatory prayer, and they are as follows:
First, intention:
which is the will and intention of something when doing it.
Second, Islam:
It is not obligatory for a non-Muslim, and it is not valid for those who say it is obligatory.
Third,Puberty:
A boy who has not reached puberty is not obligated to do it, but it is valid for him if he does it. Likewise, it is not valid for an insane person since he is not obligated to do it.
Fourthly, the time:
that the prostration should not be at times that are disliked, otherwise he should not prostrate it according to the majority, unlike the Shafi’is, unless he deliberately recites it for prostration at a time when it is forbidden, then it is not permissible.
Fifth: Facing the Qiblah.
Sixth: Purity:
There is detail among the scholars about its requirement: The first saying, “with 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 to be a prayer and compared it to bowing and prostration of forgetfulness.
and they used as evidence for what was reported from the Prophet – may Allah bless him and grant him peace. He said: “Allah does not accept prayer without purification,” and the second saying: “The predecessors and a group of scholars”:
It is permissible to perform the prostration of recitation without purity. This was reported from the righteous predecessors and a number of scholars such as Ibn Hazm, Al-Bukhari, and Al-Shawkani.
They cited as evidence the absence of any explicit text requiring purity upon hearing the prostration, nor was it reported that the Messenger – may Allah bless him and grant him peace – used to command anyone He performed ablution when he recited the prostration and people prostrated with him.
Seventh, covering the private parts:
The jurists differed on the issue of a woman covering her head during the recitation prostration, based on two opinions. They differed in terms of considering the recitation prostration to be a prayer or not to consider it a prayer:
The first opinion is “agreement of the jurists”: It is required in the recitation prostration that it is required in a complete prayer, in terms of covering the private parts and other matters. So the woman must cover her hair during it. The second opinion: Prostration of recitation is not a prayer, so it is not obligatory for the woman to cover her hair during it.
Conclusion
At the end of the text, we have talked about sajda from quran in detail through the paragraphs of our article and the rulings and cases related to it, and we have also clarified the disagreement among jurists regarding the ruling on sajda from quran.
