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Section I: The Prostration of Qur’anic Recitation

Firstly: The Legislation of the Prostration of Qur’anic Recitation
The prostration of Qur’anic recitation is legislated. Consensus on this was related by al-Qurtubi, al-Nawawi, Ibn Taymiyyah, Ibn Hajar, al-Haytami, al-San`ani, and al-Nafrawi.
Secondly: The Ruling of the Prostration of Qur’anic Recitation
The prostration of Qur’anic recitation is sunnah for the one reciting and those listening. [414] As for one who hears the recitation without intending to listen to it, scholars differ regarding him. Malikis and Hanbalis, as well as one view according to Shafi`is, hold that it is not sunnah for him to prostrate. This is the position of the majority: Shafi`is, Hanbalis, Malikis, [415] Though they differ regarding it being sunnah or mustahabb. Dawud, and a group from among the Salaf.
Thirdly: Prostrating at Times When Prayer is not Allowed
Scholars are of two positions regarding the ruling of prostrating due to Qur’anic recitation when prayer is not allowed:
The first position: It is not permissible to prostrate due to Qur’anic recitation when prayer is not allowed. This is the position of the majority: the Hanafis, Malikis, and Hanbalis.
The second position: it is permissible to prostrate due to Qur’anic recitation at all times, even at times when prayer is not allowed. This is the position of the Shafi`i school, one narration from Ahmad, and the position chosen by Ibn Taymiyyah, al-San`ani, al-Shawkani, Ibn Baz, and Ibn `Uthaymin.
Fourthly: The Number of Prostrations in the Qur’an
There are no more than fifteen places of prostration in the Qur’an. Ibn Hazm related consensus on this.
Fifthly: Agreed Upon Places of Prostration
Scholars are in agreement regarding ten places of prostration: Surah al-A`raf, verse 206 Surah al-Ra`d, verse 25 Surah al-Nahl, verses 49-50 Surah al-Isra’, verses 107-109 Surah Maryam, verses 58 The first prostration of Surah al-Hajj, verse 18 Surah al-Furqan, verse 60 Surah al-Naml, verse 26 Surah al-Sajdah, verse 15 Surah Fussilat, verses 37-38
Consensus on this was related by Ibn Hazm, Ibn Hajar, and Ibn Qudamah.
Consensus on the prostrations of Surah al-A`raf and Surah Maryam was related by Ibn Kathir.
Consensus on the first prostration of Surah al-Hajj was related by al-Nawawi.
Consensus on the prostration of Surah al-Sajdah was related by Ibn Battal.
Sixthly: The Second Prostration of Surah al-Hajj
One of the places of prostration is Surah al-Hajj, verse 77. This is the position of the Shafi`is, Hanbalis, Ibn Habib, Ibn Wahb the Maliki, and a group of the Salaf. This position has been selected by Ibn al-Mundhir, Ibn Taymiyyah, al-Shawkani, and Ibn `Uthaymin.
Seventhly: The Prostration of Surah Sod
One of the places of prostration is Surah Sod, verse 24. This is the position of the Hanafis, Malikis, some Shafi`is, and one narration from Ahmad. It is the position of a group of the Salaf and was selected by Ibn al-Mundhir, Ibn Hazm, Ibn Baz, and Ibn `Uthaymin.
Eighthly: Prostrations in Al-Najm, Al-Inshiqaq, and Al-`Alaq
Places of prostration include Surah al-Najm, verse 62; Surah al-Inshiqaq, verses 20-21; and Surah al-`Alaq, verse 19. This is the position of the majority: Hanafis, Shafi`is, and Hanbalis. It is one narration from Malik, and a position of a group of the Salaf. Ibn Hazm chose this position.
Ninthly: How to Perform the Prostration of Qur’anic Recitation in Prayer Saying Allahu Akbar when descending and rising
One says Allahu Akbar when descending to and rising from the prostration of Qur’anic recitation in prayer. This is by agreement of the four schools of jurisprudence. Raising the hands before prostrating due to Qur’anic recitation
Raising the hands is not legislated when prostrating due to Qur’anic recitation. This is the position of the majority: Hanafis, Malikis, and Shafi`is, as well one narration among Hanbalis that concedes with the general principles of the school.
Tenthly: How to Perform the Prostration of Qur’anic Recitation Outside of Prayer Being in a state of purity when prostrating
Scholars are of two positions regarding the necessity of being in a state of purity to perform the prostration of Qur’anic recitation:
The first position: It is necessary to be in a state of purity to perform the prostration of Qur’anic recitation. This is by agreement of the four schools of jurisprudence.
The second position: Purity is not a condition for the performance of the prostration of Qur’anic recitation. This is the position of some of the Salaf and the chosen position of al-Bukhari, Ibn Hazm, Ibn Taymiyyah, al-San`ani, al-Shawkani, and Ibn Baz. Saying Allahu Akbar when descending to and rising from the prostration of Qur’anic recitation outside of prayer
Scholars have differed regarding saying Allahu Akbar when descending to and rising from the prostration of Qur’anic recitation outside of prayer. The strongest two positions are:
The first position: It is sunnah to say Allahu Akbar when descending to and rising from the prostration of Qur’anic recitation outside of prayer. This is by agreement of the four schools of jurisprudence.
The second position: One says Allahu Akbar only when descending, not when rising. This is according to one narration from Abu Hanifah. It was chosen by some Hanbalis, Ibn Baz, and Ibn `Uthaymin. What to say in prostration
The same glorifications and supplications as the prostration of prayer are made in the prostration for Qur’anic recitation. This is by agreement of the four schools of jurisprudence. [416] According to Shafi`is, it is mustahabb to say: “My face has prostrated itself before The One Who created it and cleaved open its faculties of hearing and seeing with His power and might.” However, they also consider saying what is said during the prostration of prayer to be meritorious here. The ruling of ending the prostration of Qur’anic recitation with salams
Salams are not legislated after the prostration of Qur’anic recitation. This is the position of the Hanafis, Malikis, one position among Shafi`is, and a narration from Ahmad. It is what was followed by the generality of the Salaf and is the chosen position of Ibn Taymiyyah, Ibn Baz, and Ibn `Uthaymin.


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