Rulings on the Prostration of Recitation
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Question:
Our brother has a question. He asks: What is the ruling on the prostration of recitation? Does a Muslim prostrate even if he is working and hears the Quran during the recitation of the prostration in the loud prayer, while I am leading the worshippers? Then I ask you about the correct method for the prostration of recitation, and how to apply it in the correct manner? May Allah reward you with good.
Answer:
The prostration of recitation is a recommended practice (sunnah). It consists of specific prostrations in the Quran; there are fifteen prostrations in the Quran, the first of which is at the end of Surat al-A'raf, and the last is in Surat al-'Alaq (Read) at its end. If a believer comes upon them outside of prayer, he prostrates, even if he is not in a state of ritual purity, according to the correct opinion. Ritual purity is not a condition for it. It is better to say the takbir (Allahu Akbar) only at the beginning, then prostrate and say in the prostration what one says in the prostration of prayer: Subhan Rabbi al-A'la (Glory be to my Lord, the Most High), Subhan Rabbi al-A'la. He supplicates with whatever is easy for him. There is no taslim (closing salam) in it, and no second takbir. This is the preferred opinion, and this is the stronger position.
If he is in prayer and comes upon it during the prayer, prostration is prescribed for him. In the loud prayers—such as Maghrib, 'Isha', Fajr, and Jumu'ah—prostration is prescribed for him, and the followers prostrate behind him; if he is the imam, they prostrate with him when he prostrates. As for the quiet prayers—where he is the imam—prostration is not prescribed for him because it may disturb the people. In the quiet prayers, if he recites it in the quiet recitation—such as in Zuhr and 'Asr, and the third rak'ah of Maghrib, and the third and fourth rak'ahs of 'Isha'—it is better that he does not prostrate, so as not to disturb the people. Except if he is praying alone; then there is no harm, such as one who is praying a voluntary prayer, or one who missed the obligatory prayer and is praying alone. There is no harm in prostrating in the quiet prayer in that case, due to the absence of disturbance.
In prayer, he says the takbir for every lowering and raising. If he prostrates, he says the takbir, and if he raises his head, he says the takbir; because the Prophet (peace and blessings be upon him) used to say the takbir for every lowering and raising. This includes the prostration of recitation in prayer. It is a recommended practice (sunnah) and not obligatory; because it is established from him (peace and blessings be upon him) in the two Sahihs that Zayd ibn Thabit (may Allah be pleased with him) recited Surat al-Najm for him, and he did not prostrate in it—(peace and blessings be upon him)—which indicates that it is not obligatory. And 'Umar (may Allah be pleased with him) 'Umar ibn al-Khattab (may Allah be pleased with him) said: "Indeed, Allah did not make prostration obligatory except that we may choose," meaning: whoever wishes prostrates, and whoever wishes does not prostrate. So it is a recommended practice (sunnah) and not obligatory. Yes.
The presenter: May Allah reward you with good.
Our brother has a question. He asks: What is the ruling on the prostration of recitation? Does a Muslim prostrate even if he is working and hears the Quran during the recitation of the prostration in the loud prayer, while I am leading the worshippers? Then I ask you about the correct method for the prostration of recitation, and how to apply it in the correct manner? May Allah reward you with good.
Answer:
The prostration of recitation is a recommended practice (sunnah). It consists of specific prostrations in the Quran; there are fifteen prostrations in the Quran, the first of which is at the end of Surat al-A'raf, and the last is in Surat al-'Alaq (Read) at its end. If a believer comes upon them outside of prayer, he prostrates, even if he is not in a state of ritual purity, according to the correct opinion. Ritual purity is not a condition for it. It is better to say the takbir (Allahu Akbar) only at the beginning, then prostrate and say in the prostration what one says in the prostration of prayer: Subhan Rabbi al-A'la (Glory be to my Lord, the Most High), Subhan Rabbi al-A'la. He supplicates with whatever is easy for him. There is no taslim (closing salam) in it, and no second takbir. This is the preferred opinion, and this is the stronger position.
If he is in prayer and comes upon it during the prayer, prostration is prescribed for him. In the loud prayers—such as Maghrib, 'Isha', Fajr, and Jumu'ah—prostration is prescribed for him, and the followers prostrate behind him; if he is the imam, they prostrate with him when he prostrates. As for the quiet prayers—where he is the imam—prostration is not prescribed for him because it may disturb the people. In the quiet prayers, if he recites it in the quiet recitation—such as in Zuhr and 'Asr, and the third rak'ah of Maghrib, and the third and fourth rak'ahs of 'Isha'—it is better that he does not prostrate, so as not to disturb the people. Except if he is praying alone; then there is no harm, such as one who is praying a voluntary prayer, or one who missed the obligatory prayer and is praying alone. There is no harm in prostrating in the quiet prayer in that case, due to the absence of disturbance.
In prayer, he says the takbir for every lowering and raising. If he prostrates, he says the takbir, and if he raises his head, he says the takbir; because the Prophet (peace and blessings be upon him) used to say the takbir for every lowering and raising. This includes the prostration of recitation in prayer. It is a recommended practice (sunnah) and not obligatory; because it is established from him (peace and blessings be upon him) in the two Sahihs that Zayd ibn Thabit (may Allah be pleased with him) recited Surat al-Najm for him, and he did not prostrate in it—(peace and blessings be upon him)—which indicates that it is not obligatory. And 'Umar (may Allah be pleased with him) 'Umar ibn al-Khattab (may Allah be pleased with him) said: "Indeed, Allah did not make prostration obligatory except that we may choose," meaning: whoever wishes prostrates, and whoever wishes does not prostrate. So it is a recommended practice (sunnah) and not obligatory. Yes.
The presenter: May Allah reward you with good.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.