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nadeem@acm.org
On the authority of Ibn `Abbâs (Allâh be pleased with him) who said: The Prophet
(
)
performed prostration (sajdah) while reciting (the last verse of) Sûrah an-Najm
and along with him prostrated the Muslims, the polytheists, the jinn and the human beings.
[Bukhâri, with similar narrations in Muslim.]
It is said that the first verse on the recital of which the Prophet (
) prostrated himself was the last verse of Sûrah
an-Najm. The above hadîth and others like it indicate that when this sûrah (whose language
is very powerful) was revealed, he recited it in a large assembly consisting of Muslims and
non-Muslims. The effect of this sûrah was so awesome that at the point when the Prophet
( ) prostrated himself in obedience to the command,
not only did the Muslims prostrate themselves as well but so did all those who were present-
unbelievers and idolaters. Bukhâri mentions that one man, Umayyah ibn Khalf, was the only
exception- he only raised gravel to his forehead but did not prostrate. This man was later
killed in a state of disbelief.
(May Allâh grant all Muslims the ability to learn and understand the language of the Qur'aan so that its message may penetrate the depths of our hearts as well and increase our imân. Âameen)
There are fourteen verses of the Qur'aan that are "verses of prostration." Upon reciting or hearing the recitation of one of these âyât, it becomes wâjib (compulsory) upon one to perform a sajdah. These verses are often marked with the word "sajdah" in the margin of the printed Qur'aan and are found in Sûrah al-A`râf, ar-Ra`d, an-Nahl, al-Isrâ', Maryam, al-Hajj, al-Furqân, an-Naml, as-Sajdah, Sâd, Hâ Mîm as-Sajdah, an-Najm, Inshaqqat, and Iqrâ. (Imâm Shâfi`i considers that there are two âyât-e-sajdah in Sûrah al-Hajj and none in Sâd.)
The method of making the sajdah-e-tilâwah is to say "Allâhu akbar" without raising the hands and go into sajdah. While in prostration, one recites "Subhâna rabbiyal-a`lâ" at least three times and then says "Allâhu akbar" and raises his head. This completes the sajdah. It is much preferable to stand up and say Allâhu akbar before the sajdah and then also stand up while saying Allâhu akbar after the sajdah. It is also, however, permissible to go into sajdah and come up from it while in the sitting position, without standing up at all.
Sajdah-e-tilâwah is performed in the same way as the sajdah is performed during regular prayer. It is not valid, for example, to make sajdah on the Qur'aan itself. The factors that are prerequisites of the salât are also prerequisites for sajdah-e-tilâwah: ie. a state of wudû, clean place of prostration, clean clothing, facing the qiblah, etc. There is, however, no raising of the hands to the ears, nor taslîm, nor tashahhud during sajdah-e-tilâwah.
Sajdah-e-tilâwah becomes wâjib (compulsory) upon the person who recites the verse and the person who hears it, whether or not the person who hears it had the intention of listening. It is therefore better to recite the verse of sajdah softly if there are others around so that it does not put hardship on them. However, one must not recite the entire sûrah and leave out reciting the verse of sajdah merely to save oneself from having to perform the prostration, because this amounts to rejecting the verse. It is not necessary to make sajdah immediately after reciting or hearing the recitation of the verse but it is better to do so because one might forget about it if one delays it. (However, during prayer, as discussed below, it is not permissible to delay it.)
If one is sitting at one place and recites a single verse of sajdah multiple times then only one sajdah is due on him. But if one recites the verse once and then gets up and moves away or does something and then sits down again and recites the same verse again, one will have to make two sajdahs. If one sits at one place and recites several different verses of sajdah, then it is compulsory to make a prostration for each verse. The person who hears the recitation of such a verse has similar rules: eg. if one hears the verse of sajdah and then changes place and hears the same verse again recited, he will have to make two sajdah.
If a woman is in hayd or nifâs and hears recitation of a verse of sajdah, then sajdah-e-tilâwat is not wâjib upon her. However, if one is in a state when ghusl is necessary and one hears the recitation of such a verse then it will be necessary to perform the sajdah after having taken the ghusl.
When a verse of sajdah is recited during salât, then immediately upon reciting the verse one must perform a sajdah and then stand up again and continue the rest of the prayer. If one recites more than three verses beyond the verse of sajdah before performing the sajdah the obligation will be complete but it is a sin.
If one recites a verse of sajdah while in salât but does not make sajdah for it in that very same salât then the sajdah will not be valid even if it is made after the prayer. In such case one will be a sinner and one can only repent and seek forgiveness from Allâh.
While in prayer, if one hears someone else reciting a verse of sajdah, then one should make sajdah-e-tilâwat after completing one's prayer (not during it). In general, sajdah-e-tilâwat which becomes wâjib outside of salât cannot be performed while in salât; and that which becomes necessary during salât cannot be performed outside of the prayer, nor even in another prayer.
In Jumu`ah and `Eid prayers, and in those congregational prayers in which recitation is done softly, one should avoid reciting those parts of the Qur'aan where there are verses of sajdah in order to avoid causing confusion among the followers.
It is reported from several Sahâbah that "the sajdah is due upon the one who hears it as well as the one who recites it." [Ibn Abi Shayba]
On the authority of Ibn 'Umar (Allâh be pleased with him) that "the Messenger of Allâh ( ) would recite the Qur'aan to us and when he reached (a verse of) sajdah, he would say Allâhu akbar and perform a prostration and we would also observe prostration along with him." [Abu Dawud]
On the authority of Ibn 'Abbâs (Allâh be pleased with him) who said that the Prophet ( ) prostrated upon reciting Sûrah Sâd and he said: "Hadrat Dâwûd observed this prostration in repentence; we observe it out of gratitude." [Nasâ'i]
It is mentioned that the verses of sajdah are of three types: those which are a clear command to perform prostration; those that describe the disbelieving people who do not prostrate, and so we Muslims do so in opposition to them; and those that are found in the stories of the prophets and we perform them in imitation of them. [Marâqi-ul-Falaah]
In the context of modern times, hearing a verse of sajdah recited on a tape or other audio device does not cause sajdah-e-tilâwah to become necessary, because the sound is not live. The early scholars of fiqh obviously did not deal with such issues. However, they do mention that sajdah-e-tilâwah does not become incumbent if one hears an echo (such as in a canyon) nor if one hears it from birds.[Marâqi-ul-Falaah] And Allâh knows best.
Mishkât-ul-Masâbîh. Bahishti Zewar. Al-Hidâyah. Marâqi-ul-Falâh (Sharh Nûr-ul-Îdâh).