Is ritual purity and facing the qiblah required for the prostration of recitation? And does one say takbir in it? The Shaykh also spoke about the sunnah of action and the sunnah of omission.
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The questioner : A question about prostration, the prostration of recitation: Is ritual purity or facing the qiblah required for it, or does one say takbir in it, or does one not say takbir?
The Shaykh : Prostration, the prostration of recitation, is like any dhikr of the remembrance of Allah (Blessed and Exalted is He). It does not require what is required for prayer. Even if the prostration were a part of the prayer, a part does not take the ruling of the whole except by a text from the Shari'ah. So your saying "Allahu Akbar" is a part, indeed it is a pillar of the pillars of prayer; the prayer is not valid unless it is opened with takbir. But no one says that if you want to say takbir outside of prayer, you must have gathered in yourself all the conditions of prayer that you mentioned just now, such as facing the qiblah, the purity of the place, and the purity of the clothes. All these conditions that are required in prayer are not required in a takbir outside of prayer, because even though it is a part of the parts of the prayer, this takbir, by virtue of being a part of the parts of the prayer, does not have the ruling of the entire prayer. Likewise, the prostration of recitation, and likewise the prostration of gratitude. No condition of the known conditions of prayer is required of the Muslim; rather, he prostrates as he is. If he is facing the qiblah, he prostrates; if he is facing east, west, or whatever, he prostrates as he is, without making an effort or fabricating something that our Lord (Mighty and Majestic) did not command us to do in His Book, nor His Prophet (peace and blessings be upon him) in his Sunnah. Here comes a hadith, and although there is weakness in its chain, its meaning is correct by consensus, and it is:. So, since it did not obligate upon us any of these conditions in the prostration of recitation or the prostration of gratitude, we prostrate as it is easy for us [Yusuf 12:38], they do not know the favor of Allah (Mighty and Majestic). When they were silent about matters that many or few of the general public made difficult for themselves, they placed themselves and others in some hardship and difficulty. And the matter is as He said, Exalted is He: [Al-Baqarah 2:220], but our Lord... His existence and His generosity, He did not help us [Al-Baqarah 2:185]. This is question number one, I recorded it, OAbu Layla : ? WhereAbu Layla : ؟...
The questioner : Okay, likewise in prayer, if you are praying and you read a prostration verse and I am in prayer, then I prostrated while I am in prayer. What is its ruling? Is there no takbir, or do I say takbir?
The Shaykh : Yes, you said: O Abu Salih, its ruling is the ruling of the previous prostration?
The questioner : Yes.
The Shaykh : Then you followed up with clarification, and if you made a mistake.
The questioner : I seek forgiveness from Allah.
The Shaykh : And perhaps you made me make a mistake with you?
The questioner : I seek forgiveness from Allah.
The Shaykh : . So when you qualified the question with takbir, you did wellJami` at-Tirmidhi 1987Hasan (Darussalam).
The questioner : Praise be to Allah, praise be to Allah.
The Shaykh : So I say, the takbir in the prostration of recitation in prayer has the same ruling as the prostration of recitation outside of prayer, but there is a difference from another aspect. I will speak about this difference soon, if Allah wills. As for the ruling of this prostration in prayer being like its ruling outside of prayer, it is because the evidence combines the two prostrations. Why do we say that it is not obligatory for a person, but rather it is prescribed for him to say takbir for the prostration of recitation? Because it was not narrated that the Messenger (peace and blessings be upon him) did that. And since it was not narrated, we are not more worshipful than him. We follow him (peace be upon him) in what he did and in what he left of the acts of worship that fall within the circle of worship. What he did is a sunnah, and what he left is a sunnah in worship. What he left of worship, its leaving is a sunnah, and what he did of worship, its doing is a sunnah. Therefore, some of the precise scholars divided the sunnah into a beautiful division, which is understood from my previous words: it is a sunnah of action and a sunnah of omission. Ah, we do not say: "Tarkiyah," "Tarkiyah," we do not say "Tarkiyah."
The questioner : Tarkiyah, no, I have never read it in my life, O Shaykh, "Tarkiyah."
The Shaykh : A sunnah of action, and a sunnah of omission. The meaning is clarified from my previous words, namely, everything that the Messenger (peace and blessings be upon him) left that we think is an act of worship is not an act of worship, and consequently, the sunnah is to leave it. For that reason, the scholars of the Muslims, praise be to Allah, all agreed that it is not prescribed to call the adhan for the two Eid prayers. They all agreed that it is not prescribed to call the adhan for the two Eid prayers, just as this adhan is not prescribed in another prayer where people might be more in need of it than in the two Eid prayers we mentioned, which is the prayer of the solar eclipse and the prayer of the lunar eclipse. And soon, the moon will be eclipsed in the last third of the night, and the people did not know about it except those who went out for the Fajr prayer.
The questioner : I saw it.
The Shaykh : Ah, and if Allah wills, I prayed.
The questioner : Praise be to Allah.
The Shaykh : Praise be to Allah, and the point is that such a prayer is a matter of transmission, not intellect. The function of the intellect is to understand the religion, not to legislate in the religion. The intellect says that such a prayer, the lunar eclipse at night when people are sleeping, and the solar eclipse during the day when people are busy running after their works, these people need a means to be taken for them to remind them of this worship. But we do not take any of that as long as our Prophet (may the prayers and peace of Allah be upon him) did not take it. So this adhan is a sunnah of omission, not a sunnah of action. I said that they agreed, praise be to Allah, the scholars all agreed that it is not prescribed to call the adhan for the two Eid prayers, but unfortunately, some of them exerted independent legal reasoning (ijtihad), and I say that such ijtihad is a religious innovation (bid'ah). But that is not a rebuke, nor a hint, nor a criticism of the one who exerts independent legal reasoning (mujtahid). Because the mujtahid may commit more than that. He may deem permissible what Allah has forbidden and forbid what Allah has made permissible, but it is ijtihad, so he is rewarded in any case. He may see something that is in reality a bid'ah and see it as prescribed, so he is rewarded, but it is not for us to follow him. Among that, they took for the Eids and for the prayer of the lunar eclipse, for example, the lunar eclipse, "The prayer is gathered." Meaning, "The prayer is gathered" came in the prayer of the solar eclipse, but it did not come in the prayer of the Eids, as it came in Sahih Muslim that in the time of the Messenger (peace be upon him), there was no adhan, no iqamah, and no "The prayer is gathered" in the prayer of the Eids. So the sunnah is divided into two parts: action and omission. So when we have not known from the Prophet (peace and blessings be upon him) that he said takbir for the prostration of recitation, neither inside nor outside the prayer, we say that it is a sunnah of omission and not a sunnah of action by which the Muslim worships. But there is something regarding the prostration of recitation in the prayer. It has been established from Ibn Mas'ud (may Allah be pleased with him) that he used to say takbir when he prostrated the prostration of recitation in the prayer. So we then adjust our previous position, we adjust our previous position because we claim and hope to be truthful in what we claim. We claim that we are Salafis, meaning followers of the righteous Salaf. And therefore, the people of knowledge said:
All good is in following those who came before *** And all evil is in the innovation of those who came after
And when something is established from one of the Companions, especially if he is from the distinguished ones, the great ones in knowledge and jurisprudence and seniority in companionship, then at that time, it is not for us to say that this matter is not permissible. But with that, we do not deviate from our saying that the sunnah of our Prophet is more beloved to us. But we do not be severe in disapproving of the one who says takbir for the prostration of recitation in the prayer, unlike the one who says takbir outside the prayer... O Abu Salih, do you have water that stayed in a container overnight?
The questioner : This is perhaps one who will be from it, if Allah wills.
The Shaykh : I do not think so.
The questioner : Do you have water that stayed in a container overnight?
The Shaykh : No, we did not ask this to embarrass others.
The questioner : Praise be to Allah.
The Shaykh : But rather for...
The questioner : They are happy to serve.
The Shaykh : May Allah reward you.
The questioner : ...and praise be to Allah, they are happy to serve.
The Shaykh : May Allah bless you all.
So we have known that the takbir in the prostration of recitation in prayer is like it outside the prayer, but here there is a report (athar) established from Ibn Mas'ud that he used to say takbir. So whoever does that, we excuse him, and whoever follows the sunnah, we follow him.
The questioner : O Shaykh, you once mentioned this report to us, and we still memorize it, praise be to Allah, but where do we find it?
The Shaykh : Allah knows best. Now I hesitated, I almost said in the virtue of sending blessings upon the Prophet (peace and blessings be upon him) by al-Qadi Ishaq, but now I stop. I do not know, perhaps it is mentioned in "Tammam al-Mannah." Refer to "Tammam al-Mannah fi al-Ta'liq 'ala Fiqh al-Sunnah."
The questioner : ... The words you mentioned before, I missed them when you mentioned the eclipse of the moon, if it became clear for its eclipse at the dawn of the day, as is the eclipse that passed in this month.
The Shaykh : Fine.
The questioner : Do I pray after I have prayed Fajr, after I have performed the obligatory prayer, do I pray the eclipse prayer after the Fajr prayer? And I am in the car, may Allah reward you. The brothers tell me: put it at Zuhr.The Shaykh : ؟
The Shaykh : This car?
The Shaykh : The brothers say, they told me? You do whatever you please.
The questioner : Whatever pleases you, your comfort.
The Shaykh : May Allah reward you with good.
The Shaykh : Prostration, the prostration of recitation, is like any dhikr of the remembrance of Allah (Blessed and Exalted is He). It does not require what is required for prayer. Even if the prostration were a part of the prayer, a part does not take the ruling of the whole except by a text from the Shari'ah. So your saying "Allahu Akbar" is a part, indeed it is a pillar of the pillars of prayer; the prayer is not valid unless it is opened with takbir. But no one says that if you want to say takbir outside of prayer, you must have gathered in yourself all the conditions of prayer that you mentioned just now, such as facing the qiblah, the purity of the place, and the purity of the clothes. All these conditions that are required in prayer are not required in a takbir outside of prayer, because even though it is a part of the parts of the prayer, this takbir, by virtue of being a part of the parts of the prayer, does not have the ruling of the entire prayer. Likewise, the prostration of recitation, and likewise the prostration of gratitude. No condition of the known conditions of prayer is required of the Muslim; rather, he prostrates as he is. If he is facing the qiblah, he prostrates; if he is facing east, west, or whatever, he prostrates as he is, without making an effort or fabricating something that our Lord (Mighty and Majestic) did not command us to do in His Book, nor His Prophet (peace and blessings be upon him) in his Sunnah. Here comes a hadith, and although there is weakness in its chain, its meaning is correct by consensus, and it is:
... and He was silent about certain matters out of mercy for you, so do not ask about them.
... وسكت عن أشياء رحمة بكم فلا تسألوا عنهاThat is from the favor of Allah upon us and upon the people, but most of the people are not grateful.
ذَلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَشْكُرُونَAnd if Allah had willed, He could have put you in difficulty
وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْAllah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.
يرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَThe questioner : Okay, likewise in prayer, if you are praying and you read a prostration verse and I am in prayer, then I prostrated while I am in prayer. What is its ruling? Is there no takbir, or do I say takbir?
The Shaykh : Yes, you said: O Abu Salih, its ruling is the ruling of the previous prostration?
The questioner : Yes.
The Shaykh : Then you followed up with clarification, and if you made a mistake.
The questioner : I seek forgiveness from Allah.
The Shaykh : And perhaps you made me make a mistake with you?
The questioner : I seek forgiveness from Allah.
The Shaykh : . So when you qualified the question with takbir, you did well
and follow an evil deed with a good one to wipe it out
وأتبع السيئة الحسنة تمحهاThe questioner : Praise be to Allah, praise be to Allah.
The Shaykh : So I say, the takbir in the prostration of recitation in prayer has the same ruling as the prostration of recitation outside of prayer, but there is a difference from another aspect. I will speak about this difference soon, if Allah wills. As for the ruling of this prostration in prayer being like its ruling outside of prayer, it is because the evidence combines the two prostrations. Why do we say that it is not obligatory for a person, but rather it is prescribed for him to say takbir for the prostration of recitation? Because it was not narrated that the Messenger (peace and blessings be upon him) did that. And since it was not narrated, we are not more worshipful than him. We follow him (peace be upon him) in what he did and in what he left of the acts of worship that fall within the circle of worship. What he did is a sunnah, and what he left is a sunnah in worship. What he left of worship, its leaving is a sunnah, and what he did of worship, its doing is a sunnah. Therefore, some of the precise scholars divided the sunnah into a beautiful division, which is understood from my previous words: it is a sunnah of action and a sunnah of omission. Ah, we do not say: "Tarkiyah," "Tarkiyah," we do not say "Tarkiyah."
The questioner : Tarkiyah, no, I have never read it in my life, O Shaykh, "Tarkiyah."
The Shaykh : A sunnah of action, and a sunnah of omission. The meaning is clarified from my previous words, namely, everything that the Messenger (peace and blessings be upon him) left that we think is an act of worship is not an act of worship, and consequently, the sunnah is to leave it. For that reason, the scholars of the Muslims, praise be to Allah, all agreed that it is not prescribed to call the adhan for the two Eid prayers. They all agreed that it is not prescribed to call the adhan for the two Eid prayers, just as this adhan is not prescribed in another prayer where people might be more in need of it than in the two Eid prayers we mentioned, which is the prayer of the solar eclipse and the prayer of the lunar eclipse. And soon, the moon will be eclipsed in the last third of the night, and the people did not know about it except those who went out for the Fajr prayer.
The questioner : I saw it.
The Shaykh : Ah, and if Allah wills, I prayed.
The questioner : Praise be to Allah.
The Shaykh : Praise be to Allah, and the point is that such a prayer is a matter of transmission, not intellect. The function of the intellect is to understand the religion, not to legislate in the religion. The intellect says that such a prayer, the lunar eclipse at night when people are sleeping, and the solar eclipse during the day when people are busy running after their works, these people need a means to be taken for them to remind them of this worship. But we do not take any of that as long as our Prophet (may the prayers and peace of Allah be upon him) did not take it. So this adhan is a sunnah of omission, not a sunnah of action. I said that they agreed, praise be to Allah, the scholars all agreed that it is not prescribed to call the adhan for the two Eid prayers, but unfortunately, some of them exerted independent legal reasoning (ijtihad), and I say that such ijtihad is a religious innovation (bid'ah). But that is not a rebuke, nor a hint, nor a criticism of the one who exerts independent legal reasoning (mujtahid). Because the mujtahid may commit more than that. He may deem permissible what Allah has forbidden and forbid what Allah has made permissible, but it is ijtihad, so he is rewarded in any case. He may see something that is in reality a bid'ah and see it as prescribed, so he is rewarded, but it is not for us to follow him. Among that, they took for the Eids and for the prayer of the lunar eclipse, for example, the lunar eclipse, "The prayer is gathered." Meaning, "The prayer is gathered" came in the prayer of the solar eclipse, but it did not come in the prayer of the Eids, as it came in Sahih Muslim that in the time of the Messenger (peace be upon him), there was no adhan, no iqamah, and no "The prayer is gathered" in the prayer of the Eids. So the sunnah is divided into two parts: action and omission. So when we have not known from the Prophet (peace and blessings be upon him) that he said takbir for the prostration of recitation, neither inside nor outside the prayer, we say that it is a sunnah of omission and not a sunnah of action by which the Muslim worships. But there is something regarding the prostration of recitation in the prayer. It has been established from Ibn Mas'ud (may Allah be pleased with him) that he used to say takbir when he prostrated the prostration of recitation in the prayer. So we then adjust our previous position, we adjust our previous position because we claim and hope to be truthful in what we claim. We claim that we are Salafis, meaning followers of the righteous Salaf. And therefore, the people of knowledge said:
All good is in following those who came before *** And all evil is in the innovation of those who came after
And when something is established from one of the Companions, especially if he is from the distinguished ones, the great ones in knowledge and jurisprudence and seniority in companionship, then at that time, it is not for us to say that this matter is not permissible. But with that, we do not deviate from our saying that the sunnah of our Prophet is more beloved to us. But we do not be severe in disapproving of the one who says takbir for the prostration of recitation in the prayer, unlike the one who says takbir outside the prayer... O Abu Salih, do you have water that stayed in a container overnight?
The questioner : This is perhaps one who will be from it, if Allah wills.
The Shaykh : I do not think so.
The questioner : Do you have water that stayed in a container overnight?
The Shaykh : No, we did not ask this to embarrass others.
The questioner : Praise be to Allah.
The Shaykh : But rather for...
The questioner : They are happy to serve.
The Shaykh : May Allah reward you.
The questioner : ...and praise be to Allah, they are happy to serve.
The Shaykh : May Allah bless you all.
So we have known that the takbir in the prostration of recitation in prayer is like it outside the prayer, but here there is a report (athar) established from Ibn Mas'ud that he used to say takbir. So whoever does that, we excuse him, and whoever follows the sunnah, we follow him.
The questioner : O Shaykh, you once mentioned this report to us, and we still memorize it, praise be to Allah, but where do we find it?
The Shaykh : Allah knows best. Now I hesitated, I almost said in the virtue of sending blessings upon the Prophet (peace and blessings be upon him) by al-Qadi Ishaq, but now I stop. I do not know, perhaps it is mentioned in "Tammam al-Mannah." Refer to "Tammam al-Mannah fi al-Ta'liq 'ala Fiqh al-Sunnah."
The questioner : ... The words you mentioned before, I missed them when you mentioned the eclipse of the moon, if it became clear for its eclipse at the dawn of the day, as is the eclipse that passed in this month.
The Shaykh : Fine.
The questioner : Do I pray after I have prayed Fajr, after I have performed the obligatory prayer, do I pray the eclipse prayer after the Fajr prayer? And I am in the car, may Allah reward you. The brothers tell me: put it at Zuhr.The Shaykh : ؟
The Shaykh : This car?
The Shaykh : The brothers say, they told me? You do whatever you please.
The questioner : Whatever pleases you, your comfort.
The Shaykh : May Allah reward you with good.
Source
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The Arabic text is copied verbatim from the original source, without any edits.