Chapter on the prostration of recitation — Tuḥfat al-Mulūk

Ruling328

1 note

There are fourteen known prostrations; the first in Ḥajj specifically.

From the editors

Footnotes

These prostrations are found in the following verses: Sūrah al-ʾAʿrāf (verse 206), Sūrah al-Raʿd (verse 15), Sūrah al-Naḥl (verse 49), Sūrah al-Isrāʾ (verse 109), Sūrah Maryam (verse 58), the first one in Sūrah al-Ḥajj (verse 18), Sūrah al-Furqān (verses 60-61), Sūrah al-Sajdah (verse 15), Sūrah Ṣād (verse 24), Sūrah Fuṣṣilat (verse 37), Sūrah al-Najm (verse 62), Sūrah al-Inshiqāq (verses 20-21), Sūrah al-ʿAlaq (verse 19), and Sūrah al-Naml (verses 25-26). See: al-Mishkāt, pp. 266-267.

Meaning, the following verse is not a verse of sujūd: “O Believers, bow, prostrate and worship your Lord and do good that you may succeed!” [al-Ḥajj: 77]. There is no prostration prescribed for this verse because every instance in the Qurʾān where bowing (rukūʿ) is paired with prostration (sujūd) refers to the prostration in prayer. See: al-Mishkāt, pp. 266-267.

Ruling329

Among them is the “ṣād” prostration.

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Ruling330

1 note

It is obligatory on the reciter and the hearer; obligation is on delay; it is not obligatory on one for whom prayer is not obligatory nor its make-up—such as menstruant, postpartum, child, insane, or disbeliever.

From the editors

Footnotes

All these verses indicate obligation (wujūb) and can be categorised into three types: explicit commands (amr ṣarīḥ) to perform sujūd, which clearly denote obligation; mention of the actions of the Prophets, who are obligatory to follow; and mentions of the arrogance of disbelievers (kuffār), whose opposition is obligatory. For this reason, Allah criticises those who do not prostrate when the verses are recited to them. See: al-Tabyīn 1:205.

Thus, there is no sin in delaying it because the command is not bound by time and the absolute command is not restricted to time.

Since they lack the capacity (ahliyyah) for recitation (tilāwah), the prostration is not obligatory upon them. Furthermore, prostration (sujūd) is the highest act of prayer and, as such, requires all the conditions (shurūṭ) necessary for prayer. Therefore, it is not obligatory upon those who do not meet the prerequisites for prayer. This differs from the junub (one in a state of major ritual impurity) and the muḥdith (one in a state of minor ritual impurity), who must perform sujūd upon purification, just as they must for prayer. See: al-Minḥah 2:105 and Sharḥ Ibn Malak.

Ruling331

1 note

It is obligatory on whoever hears it from them.

From the editors

Footnotes

The prostration of recitation (sajdat al-tilāwah) is obligatory upon anyone who hears it, including a menstruating woman (ḥāʾiḍ), a woman in postnatal bleeding (nufasāʾ), and others. It is stated in al-Tabyīn 1:206: “If someone hears it from someone upon whom prayer is not obligatory, such as a disbeliever, a child, someone insane, a menstruating woman, or a woman in postnatal bleeding, it becomes obligatory upon them, as the cause (hearing the verse) is fulfilled. However, it is also said that it does not become obligatory if recited by an insane person or a child who lacks understanding.” In al-Shalbī’s commentary on al-Tabyīn 1:206: The reasons for its obligation are threefold: recitation, hearing, and following the Imām in congregation, even if one neither hears nor recites it. Recitation obligates the prostration for the reciter with two conditions: 1. The reciter must be someone for whom prayer is obligatory. Thus, if they are a disbeliever, someone suffering from prolonged insanity, a child, a menstruating woman, a woman in postnatal bleeding, or a woman recently purified but within the ten or forty days [of postnatal recovery], they are not obligated. However, if the reciter is ritually impure (junub), in a state of minor impurity (muḥdith), intoxicated, or briefly insane (for a day or less), it becomes obligatory upon them if they recite or hear it. A child is instructed to prostrate, but if they do not, there is no make-up (qaḍāʾ) upon them. If a woman recites it in her prayer but menstruates before prostrating, the obligation is lifted. 2. The reciter must not be following an Imām in prayer.

Ruling332

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If heard from a parrot or sleeper, it is said: not obligatory.

Ruling333

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It is obligatory on the deaf reciter.

Ruling334

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If the follower recites it behind the imām neither he nor the imām prostrates it in prayer or after.

Ruling335

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The prayer prostration is not made up outside prayer.

Ruling336

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Whoever recites a verse of prostration and does not prostrate until he prays in the same session then repeats it and prostrates—both [prostrations] drop; if he prostrated for the first before prayer he prostrates for the second in prayer.

Ruling337

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When session and verse coincide they overlap; when either differs they multiply; the session is not broken by mere standing, nor one or two steps, nor one or two bites.

Ruling338

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A moving ship is like a house.

Ruling339

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If he repeats it on a moving mount: if in prayer they coincide; if not in prayer they multiply; if he recites it on a mount, gesturing suffices.

Ruling340

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It is like the prayer prostration without tashahhud or salām.

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