Prostration of Tilawat & Prostration of Thanks

FIQH: AHLUS SUNNAH WAL JAMA'AH - TRADITIONAL SHAFI'I SCHOOL OF JURISPRUDENCE

The Qur'anic Recital Prostration (Sujud Al-Tilawat)

To prostrate (make Sujud) for recital of appropriate verses of the Qur'an is Sunnah for the person reciting, listening, or merely hearing.

One makes Sujud for one's own recital if praying by oneself or if one is Imam, but it invalidates one's prayer to intentionally and with knowledge of its prohibition recite one verse for the purpose of Sujud during the prayer (if one makes Sujud therein), except for Surah Al-Sajdah recited in Subuh Solat on Friday.

Nevertheless, if such a verse merely occurs in the course of one's Solat, as when one is reciting a particular Surah containing it, one may make Sujud. But if either of them prostrates upon hearing someone else's recital, it invalidates their Solat. A follower may only make this Sujud with his Imam. The follower's prayer is invalid if he prostrates for his own recital, the recital of someone besides the Imam, or does not prostrate when the Imam does.

There are fourteen (14) prostration verses, whereby two of them are in Surah Al-Hajj of the Holy Qur'an. They do not include the prostration at Sad (Surah 38: Ayat 24), which is a prostration of thanks, not of Qur'anic recital, and is only performed outside of Solat. To purposely prostrate for it during the prayer invalidates the prayer.

When one prostrates for reciting while in Solat, it is recommended to say "AllahuAkbar" before prostrating and again when rising from prostration. It is obligatory to stand again after it, (or to sit up again if performing a non-obligatory prayer seated) and recommended to then recite more of the Qur'an before one bows for Ruku'.

When one prostrates for reciting while outside of the prayer, it is obligatory to say an opening AllahuAkbar and to finish with Salams.

The four integrals of both the prostration of Qur'anic recital outside of prayer and of the Sujud Syukur (prostration of thanks) are:

(a) the intention;

(b) the opening AllahuAkbar;

(c) the prostration;

(d) and the final Salams - which can only be performed in a sitting position.

Whether in or out of Solat, the things that invalidate a normal prayer invalidate the prostrations of recital or thanks, and the conditions of the prayer i.e. Ablution (Wudhu), clothing the Aurah, the entry of the proper time which is when the the last letter of a prostration verse has been recited - facing the direction of prayer (Qiblat), and so forth, are also conditions of these prostrations. It is recommended to say "AllahuAkbar" when one makes Sujud and rises from Sujud, though not to recite the Testification of Faith (Tashahhud) therein.

If one delays the recital prostration past its time and the interval is brief i.e. meaning less than the time of two brief, medium-length raka'ats - then one is still entitled to prostrate. If longer than that, one does not make it up. When one repeats a Sujud verse within one sitting or within one raka'at and one has missed the prostration at its first mention, then it may be accomplished by a single prostration though if one prostrates for the first, one still prostrates for the subsequent times, as the reason to do so has been renewed.

When reciting the Qur'an, whether during the prayer or not, it is recommended to ask Allah for mercy at the verses mentioning mercy, and to seek refuge in Him (Ta'awwudh) at verse mentioning punishment.


Prostration of Thanks (Sujud Al-Shukr)

Whenever a blessing appears in one's life - such as a child, wealth, or prestige, it is recommended to prostrate out of Shukr and thanks to Allah, and likewise when an affliction is averted, such as being saved from drowning, regaining health, or the reappearance of someone lost or the death of a tyrant ruler, or when one sees someone disobedient to Allah being afflicted with illness, though in the latter case one should prostrate in private, so as not to sadden the person. The prostration of thanks is the same as the Qur'anic recital prostration outside of the prayer - regarding its integrals and conditions as mentioned above. It invalidates one's prayer if performed during it.

It is Haraam to prostrate without occasion merely to humble oneself to Allah to draw near to Him - and this is a reprehensible innovation i.e. Bid'ah. This must be clearly understood, so as to protect the sanctity and authenticity of the Muslims' domain of specific worship, which cannot be modified simply by mere emotions, but is rigidly spelled out by the methods performed by Rasulullah SAW and his Sahabah RA.

A Short Valuable Advice For Ramadhan

The reason for previously mentioning the manner in which the saintly ones spent their Ramadhan is not that we may just read without deriving any benefit or pass a casual remark. It is written with the object that we in our way may build up courage and to the best of our ability endeavour to emulate and follow their noble examples.

How wonderful would it be for us - who are slumped in our worldly pursuits - to at least try our utmost to mend our religious life, and take full advantage of this one month after having allowed eleven months of the year go by destroying ourselves.

As for those who have to be in their offices and be present at eight, nine or ten in the morning, what difficulty will it be for them if they at least in Ramadhan, spend the time from Subuh until their hours of employment in reciting the Qur'an. After all, don't we see that for our worldly needs - we do find time in spite of office hours.

For those engaged in farming, who normally are not bound to others, nothing prevents them from reciting the Qur'an on their farm or adjusting their daily routine.

Then come the businessmen, shopkeepers and merchants. Nothing prevents them in Ramadhan from reciting their Qur'an during their shop hours or cutting short trading time in order to make time for recitation thereof.

After all, there is very strong link between Ramadhan and the Tilawat of the Qur'an. Almost all of Allah's great scriptures were revealed in the month of Ramadhan. Similarly, in this month the Qur'an was brought down from the Lawhul Mahfuz to the Sama'ud Dunya, from where it was revealed bit by bit to Rasulullah SAW in a span of twenty three years.

Nabi Ibrahim AS received his scriptures on the first and third of this sacred month. Nabi Dawud AS received the Zabur on the twelfth or eighteenth. Nabi Musa AS received his Taurat on the sixth. Nabi 'Isa AS received the Injil on the twelfth or thirteenth.

From this we note the great connection between the divine scriptures and the month of Ramadhan. For this reason, we should be performing as much Tilawat of the Qur'an as possible during this month. This was the habit of our pious predecessors and saintly elders.

Jibril AS used to recite the whole Qur'an to Nabi Muhammad SAW in the month of Ramadhan. In some reports it is stated that Rasulullah SAW used to recite and Jibril AS used to listen. By integrating these reports, the knowledgeable of Deen have said that it is Mustahab (desirable) to read the Qur'an in such a manner that - while one recites, the other person listens. Thereafter the other person recites while the first person listens.

The Qur'an should be recited as much as possible, particularly in the blessed month of Ramadhan. Whatever time remains thereafter should not be wasted.

From Hadith, Rasulullah SAW has drawn our attention to four more things and advised that we should practice them as much as possible.

They are :

1. the recitation of the Kalimah Shahadah,

2. the recitation of Istighfar,

3. begging for Jannah from Allah SWT, and

4. seeking refuge from Jahannam from Allah SWT


Therefore it must be regarded as an honour to spend as much time as available in these recitations. This will indeed be the true appreciation of the teachings of Rasulullah SAW. What is so difficult about keeping the tongue busy with the recitation of Salawat or Laa Ilaaha Illallah while being engaged in our daily tasks?

Rasulullah SAW has also mentioned that Ramadhan is the month of patience. Hence even if great difficulty is experienced in fasting one should bear it with patience. One should not complain like those people who are fond of doing during hot days.

If by chance Sahur is missed, we should resort to patience. Similarly, should difficulty be experienced at the same time of Tarawih, it too should be borne with patience. Do not consider it a great calamity or trial, otherwise these deeds may be void of blessings.

When we turn our backs on worldly things, forsake our very eating and drinking, then in the face of Allah's pleasure - what are these difficulties?