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The prostration of recitation (Arabic: سجود التلاوة, sujud tilawa) is a prostration (sujud) which occurs during the ritual Tilawa of Quran in Salah or outside it.[1][2]

Presentation

[edit]
۩ Āyah 58, in Surah Maryam.

Defining the prostration of recitation (tilawa) as a movement of prostration resulting from the reason that it is a mustahabb when the recitation reaches one of the verses of prostration.[3][4]

This Sujud occurs during the Tilawa recitation of the Quran, including Salah prayers in Salah al jama'ah.[5]

Muslim jurists agree on the legitimacy of the prostration of recitation and that is ''mustahabb''.[6]

There are fifteen places where Muslims believe that when Muhammad recited a certain verse (ayah) he prostrated to God.[7]

Religious legality

[edit]

Shafi'i and Hanbali jurists are of the view that the prostration of recitation is a Confirmed Sunnah [ar] after reciting a verse of the verses of prostration.[8]

And they based their opinion on Āyah: 107 of Surat Al-Isra, in which God (Allah) Almighty says:[9]

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا ‎

English: Say, ‘Whether you believe in it, or do not believe in it, indeed those who were given knowledge before it when it is recited to them, fall down in prostration on their faces.
(Quran: 17:107)

A prophetic hadith was also narrated from the companion Abu Hurairah, may God Almighty be pleased with him, in which he said:[10]

Arabic hadith English translation

Arabic: قَالَ رَسُولُ اللَهِ -صَلَّى اللَهُ عَلَيْهِ وَسَلَمَ-: « إِذَا قَرَأَ ابْنُ آدَمَ السَّجْدَةَ فَسَجَدَ، اِعْتَزَلَ الشَّيْطَانُ يَبْكِي، يَقُولُ: يَا وَيْلِي، أُمِرَ ابْنُ آدَمَ بِالسُّجُودِ فَسَجَدَ فَلَهُ الْجَنَّةُ، وَأُمِرْتُ بِالسُّجُودِ فَأَبَيْتُ فَلِيَ النَّارُ. »

— Hadith

English: The Messenger of God, peace be upon him, said: “If the son of Adam recites the prostration and prostrates himself, Satan retires and cries, saying: O my loss, the son of Adam was commanded to prostrate, and he prostrated, so his reward is paradise; and I was ordered to prostrate, so I refused, and my penalty is the fire.“

— Hadith

Another hadith was also narrated by the companion Abdullah ibn Umar in which he said:[11]

Arabic hadith English translation

Arabic: كَانَ رَسُولُ اللَهِ -صَلَّى اللَهُ عَلَيْهِ وَسَلَّمَ- يَقْرَأُ عَلَيْنَا السُّورَةَ فِيهَا السَّجْدَةُ، فَيَسْجُدُ، وَنَسْجُدُ.

— Hadith

English: “The Messenger of God, peace be upon him, used to recite to us the surah in which the verse of prostration was written, so he would prostrate while we would prostrate with him.”

— Hadith

Shafi'i and Hanbali jurists do not consider the prostration of recitation as a duty for them, relying on the fact that Muhammad left it when he recited Surah An-Najm which included a verse of prostration, and he did not prostrate in it.[12]

This was confirmed by the hadith that was narrated by the companion Zayd ibn Thabit, may God Almighty be pleased with him, in which he said:[13]

Arabic hadith English translation

Arabic: روى زيد بن ثابت رضي الله تعالى عنه قال: "قرأت على النبي صلى الله عليه وسلم والنجم فلم يسجد فيها"، وفي رواية: "فلم يسجد منا أحد".

— Hadith

English: “I read Surah An-Najm to the Prophet, may God bless him and grant him peace, and he did not prostrate in it, and in another narration: “No one of us would prostrate.”

— Hadith

Conditions

[edit]
Muslim in prostration.

The Muslim jurists stated that the prostration of Quran recitation is required the same conditions as for Salah prayer, like ritual purity, ghusl and wudu or tayammum, facing the direction of qibla, covering the intimate parts in Islam, and avoiding najassa and impurity.[14][15]

Few jurists also stated that a Muslim who had lost his two purity, meaning ghusl and wudu, should not prostrate in Quran recitation.[16][17]

If the Maliki jurists had a reputation for saying that it is permissible to prostrate in recitation even if the Muslim lacked a major and minor purity on the basis of the Maliki school of thought, there are some Malikis who chose not to lack that purity, according to two jurisprudential sayings.[18][19]

In order for the prostration of recitation to be valid, the time for prostration must begin, and this happens according to the majority of jurists by reading or hearing all of the verse of the prostration; If the reciter (qari) prostrates before the end of the verse of prostration, if with one letter, he is not permitted to do that.[20][21]

The validity of the prostration of recitation requires that the entire verse of prostration be heard, it is not sufficient for the one who is prostrating to hear only the word of prostration on its own.[22][23]

The listener who wants to prostrate is also required to refrain from corrupting things such as eating, speech and actions that are outside of reverence.[24][25]

Supplication

[edit]

Imam Al-Ghazali said that the one who is prostrating in recitation must make supplication (dua) in his prostration in a manner befitting the context and meaning of the verse of prostration he read, and it is also permissible for him to utter tasbih and various dua.[26][27]

Imam Abu Dawood narrated in his book Sunan Abu Dawood a hadith on the authority of Muhammad's wife Aisha bint Abi Bakr, in which she said:[28][29][30]

Arabic hadith English translation

Arabic: كَانَ رَسُولُ اللَهِ -صَلَّى اللَهُ عَلَيْهِ وَسَلَّمَ- يَقُولُ فِي سُجُودِ الْقُرْآنِ بِاللَّيْلِ: « سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ، وَشَقَّ سَمْعَهُ وَبَصَرَهُ، بِحَوْلِهِ وَقُوَّتِهِ »

— Hadith

English: The Messenger of God, peace be upon him, used to say in the prostration of the Quran at night: « My face prostrated to the One who created him and models his hearing and sight with his power and strength. »

— Hadith

Fiqh opinions on prostration verses

[edit]
Sujud in Salah.

Maliki and Shafi’i jurists (fuqahā) spoke about the number of prostrations in the verses of the Noble Quran.[31]

In Maliki's fiqh, the four verses, from the surahs of Al-Hajj, An-Najm, Al-Inshiqaq and Al-Alaq, do not result in the prostration of recitation from the Qari because the number of prostrations among the Maliki is eleven (11 prostration), of which ten (10 prostrations) are in Ijma.[32]

This is because Imam Malik ibn Anas stated that it is not one of the strengths of prostration, so it is not a place for prostration with the Malikis.[33]

And their argument for negating the four prostrations in the Mufassal [ar] is the saying of Malik ibn Anas in a narration, and Imam Al-Shafiʽi in saying that the intentions of prostration are eleven prostration, none of which is from the Mufassal.[34]

Ibn 'Abd al-Barr said: "This is the saying of Abdullah ibn Umar, Abdullah Ibn Abbas, Said ibn al-Musayyib, Sa'id ibn Jubayr, Hasan al-Basri, Ikrimah al-Barbari, Mujahid ibn Jabr, Ata ibn Abi Rabah, Tawus ibn Kaysan, Malik ibn Anas, and a group of the people of Medina".[35]

It was reported on the authority of Abu Darda that he said: “I prostrate eleven with the Prophet, may God bless him and grant him peace”, in a hadith narrated by Ibn Majah.[36]

And Ibn Abbas narrated: “The Prophet, may Allah’s prayers and peace be upon him, did not prostrate in any of al-Mufassal since he turned to Medina”, in a hadith narrated by Abu Dawood.[37]

Verses of prostration

[edit]
Sujud in Salah.

The Āyats of Sujud Tilawa in the Quran are eleven in the Maliki fiqh, ten of which are defined by the Ijma and applied to Warsh recitation:[38][39]

1. ۩ Āyah 206, in Surah Al-A'raf.

2. ۩ Āyah 15, in Surah Ar-Ra'd.

3. ۩ Āyah 50, in Surah An-Nahl.

4. ۩ Āyah 109, in Surah Al-Isra.

5. ۩ Āyah 58, in Surah Maryam.

6. ۩ Āyah 18, in Surah Al-Hajj.

7. ۩ Āyah 60, in Surah Al-Furqan.

8. ۩ Āyah 26, in Surah An-Naml.

9. ۩ Āyah 15, in Surah As-Sajdah.

10. ۩ Āyah 38, in Surah Fussilat.

11. ۩ Āyah 24, in Surah Ṣād (outside of Ijma).

The four remaining Sajadates to close the number of fifteen are located in the Surates of the Mufassal [ar] going from Surah Qaf to Surah Al-Nas:[40][41]

12. ۩ Āyah 77, in Surah Al-Hajj.

13. ۩ Āyah 62, in Surah An-Najm.

14. ۩ Āyah 21, in Surah Al-Inshiqaq.

15. ۩ Āyah 19, in Surah Al-Alaq.

In most Mus'hafs of the Quran these are indicated by the symbol ۩, with an over-line on the word/s that invoked the Sujud.[42]

Muslims must prostrate once in order to follow the Sunnah (example) of Muhammad and recite any one or more of the following along with Takbir before and after the Sujud.[43]

[edit]
  • Unicode symbol of Sujud Tilawa.
    Unicode symbol of Sujud Tilawa.
  • Symbol of Sujud Tilawa.
    Symbol of Sujud Tilawa.
  • Unicode symbol of Sujud Tilawa.
    Unicode symbol of Sujud Tilawa.

See also

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References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Sujud Tilawa

View on Grokipedia
from Grokipedia
Sujud Tilawa, also known as Sujud al-Tilawah or the of , is a recommended act of worship in whereby a Muslim performs a single upon reciting or hearing one of the specific Quranic verses designated for prostration, known as Ayat al-Sujud. These verses, traditionally numbering fourteen or fifteen depending on the , emphasize themes of divine glory, human submission, and humility before , such as those found in Surah Al-A'raf (7:206) and Surah An-Najm (53:62). The ruling on Sujud Tilawa is generally considered Sunnah mu'akkadah (emphasized recommended practice) by the majority of scholars, including those from the Hanbali, Shafi'i, and Maliki schools, based on prophetic traditions narrated by companions like Ibn Umar and ; however, the views it as wajib (obligatory) when the relevant verse is recited or heard. It can be performed either during or outside of formal prayer (), and both the reciter and listener are encouraged to prostrate if present, though omission does not incur sin under the predominant opinion. To perform Sujud Tilawa, one faces the Qiblah (direction of Mecca), says Takbir ("Allahu Akbar") while lowering the forehead to the ground in prostration, and recites the obligatory glorification "Subhana Rabbiy al-A'la" (Glory be to my Lord, the Most High), similar to the prostration in prayer. Additional supplications, such as those transmitted from the Prophet Muhammad or Ali ibn Abi Talib, are recommended but not required. While ritual purity (wudu) is preferred, it is not mandatory according to the stronger scholarly view, allowing even menstruating women to perform it from memory; no Takbir or Taslim is needed upon rising outside of prayer. If forgotten during recitation, the prostration may be made later.

Overview

Definition

Sujud Tilawa, also known as the of , derives its name from the terms —meaning to prostrate or bow down in , rooted in the of the s-j-d—and , referring to the of the , from the t-l-w signifying sequential reading or following. This practice embodies a gesture of submission performed upon encountering specific Quranic verses designated as ayat al-sajdah (verses of prostration) during the act of Quranic . At its core, Sujud Tilawa consists of a single generally considered recommended () by the majority of scholars, though the views it as obligatory, executed immediately after reciting or hearing one of these verses, whether within formal () or outside it. It applies to both the reciter and the listener, emphasizing a shared response to divine , based on prophetic . This form of is distinct from the routine integrated into the cycles of ritual prayer, which occur twice per rak'ah as fixed components of , and from sujud sahw, the prostration of forgetfulness used to rectify errors during . Instead, Sujud Tilawa is uniquely linked to the content of the itself, serving as an immediate act of reverence tied exclusively to those verses that command or evoke . Historically, the practice originates from the example of Prophet Muhammad, who performed prostration upon reciting verses like those in Surah an-Najm (Quran 53:62), with his companions following suit, as recorded in authentic hadith collections. This prophetic tradition underscores Sujud Tilawa as a voluntary expression of obedience to Allah's commands in the revelation.

Significance

Sujud Tilawa embodies the spiritual purpose of immediate submission, or taslim, to Allah's commands, cultivating profound humility and a sense of closeness to the divine. In the tafsir of Quran 96:19 by Ibn Kathir, the directive "prostrate and draw near" is interpreted as an act of total obedience that positions the worshipper in the closest state to their Lord, transcending worldly distractions and affirming utter dependence on Allah. This prostration serves as a direct response to divine revelation, reinforcing the believer's role as a servant yielding to the Creator's will without hesitation. The devotional rewards associated with Sujud Tilawa include the forgiveness of sins and an elevation in spiritual status, as narrated in prophetic traditions that highlight its role as a pinnacle of . A reported in states that "each prostration for raises one's status by a degree and expiates one of his sins," underscoring the transformative impact of this act on the soul's purification and proximity to paradise. The Prophet Muhammad described such prostrations as moments of profound devotion, where supplications for and reward are most readily accepted. In its communal dimension, Sujud Tilawa fosters collective reverence during gatherings, particularly in prayers, where the congregation responds in unison to verses of , enhancing unity and shared devotion to the . This synchronized act during Ramadan's night prayers strengthens communal bonds and amplifies the spiritual atmosphere, as encouraged by the Prophet's practice of leading such prayers in congregation. Symbolically, Sujud Tilawa mirrors the prostrations of angels and prophets in response to divine commands, illustrating the 's power to evoke universal submission and personal transformation. Verses like Quran 13:15 declare that "to Him [alone] prostrates whoever is within the heavens and the earth," evoking the angelic obedience to revelation and prophetic examples of yielding to Allah's signs, thereby reminding believers of their place in a cosmic act of .

Scriptural Basis

Quranic Verses

The scriptural foundation for Sujud Tilawa lies in specific Quranic verses that command or imply as a response to the of divine signs, emphasizing and submission to . These verses collectively establish the practice as an integral aspect of engaging with the , where believers demonstrate faith through physical and spiritual . A pivotal verse is 32:15, which declares: "Only those believe in Our verses, who, when they are reminded of them, fall and glorify the praises of their Lord while they are not arrogant." This ayah directly mandates upon hearing or the signs of , portraying it as the hallmark of genuine belief and distinguishing true believers from those who exhibit arrogance. Supporting this are implicit verses that link to the glorification of , such as 7:206: "Indeed, those who are near your —they are not prevented by arrogance from His , and they exalt Him, and to Him they ." Similarly, 13:15 states: "And to whoever is within the heavens and the , willingly or by compulsion, and [so do] their shadows in the mornings and the evenings." These ayahs underscore universal submission through , guiding the identification of prostration-inducing verses by associating with and exaltation of the Divine. In total, Islamic tradition recognizes 15 such ayat al-sajdah across the where Sujud Tilawa is performed upon recitation. Early exegetical works, including al-Tabari's Jami' al-Bayan fi Ta'wil al-Qur'an, interpret 32:15 as depicting the immediate of believers upon encountering the verses, a response modeled by the Prophet Muhammad during the revelation process, as corroborated by prophetic narrations.

Hadith Evidence

One of the primary hadiths establishing the practice of Sujud Tilawa is narrated in Sahih al-Bukhari by Abdullah bin Mas'ud, who reported that the Prophet Muhammad (peace be upon him) recited Surah an-Najm (chapter 53 of the Quran), prostrating upon reaching the verse of prostration (53:62), and all those present prostrated with him. This incident occurred during a public recitation in Mecca, where a man among the audience substituted the prostration with handfuls of soil raised to his face, an act later associated with his disbelief. The narration underscores the Sunnah nature of the prostration for the reciter and confirms its application to listeners, as the companions followed the Prophet's example immediately upon hearing the verse. Another authentic narration in , reported by , describes a similar event during the recitation of Surah an-Najm, where the Prophet (peace be upon him) prostrated, and this was emulated by Muslims, pagans, jinns, and all human beings present, illustrating the universal and communal implementation of Sujud Tilawa in the Prophet's time. This highlights the obligatory response for both reciter and audience in early Islamic practice, even among non-believers who were influenced by the . Such accounts from the prophetic era demonstrate how Sujud Tilawa was integrated into public Quranic s, fostering collective worship and obedience to divine command. Regarding the frequency of the , prophetic traditions limit it to once per verse per session, even if the verse is repeated multiple times, to prevent excess and align with the spirit of in . This ruling is derived from the overall prophetic practice observed in the aforementioned narrations, where no repetition of the occurred despite ongoing recitations, as emphasized in scholarly interpretations of .

Performance

Procedure Outside Prayer

The procedure for performing Sujud Tilawa outside of formal begins upon reciting or hearing one of the designated prostration verses from the . The individual immediately transitions to by pronouncing "Allahu Akbar" () while descending, as reported in the of Ibn and adopted as by scholars. This is said without raising the hands, distinguishing it from the opening of . In the , the forehead and nose are placed on the ground, along with the palms of the hands, knees, and toes, mirroring the posture of for humility and submission. The prostration should be held for a brief duration, typically long enough to recite a short three times, amounting to approximately 3-5 seconds to fulfill the act without undue prolongation. This posture emphasizes full bodily contact with the ground where possible, though it is not considered a formal rak'ah. Upon completion, the individual rises silently without pronouncing or taslim, according to the predominant scholarly opinion, and resumes recitation or normal activity. This simplicity differentiates it from the integrated within , where it may align with existing rak'ah movements without additional counting. If unable to perform the full —such as due to physical limitation or being seated on an elevated surface—one may prostrate to the extent possible, such as by inclining the head forward while seated, though the complete form is preferred. Sujud Tilawa outside prayer does not require ritual purification (wudu), as affirmed by the more correct view among scholars, including the practice of the Prophet's companions like Ibn Umar who performed it without ablution; however, performing it in a state of purity is recommended for enhanced reverence. It is permissible at any time, even during periods when voluntary prayers are discouraged, provided the location allows for the act.

Procedure During Prayer

Sujud Tilawa, when encountered during ritual prayer (salah), is integrated as an additional prostration that does not count toward the rak'ah total or alter the prayer's structure. It is performed in the same posture as the regular prostrations of salah, with the forehead, nose, palms, knees, and toes touching the ground. Upon reciting or hearing a prostration verse, the worshipper immediately transitions into this prostration after completing the verse, reciting the standard glorification "Subhana Rabbiyal A'la" at least three times while in position. In supererogatory prayers such as , the is performed immediately following the verse to maintain the flow of recitation. In obligatory () prayers, some schools permit postponement of the prostration until after the concluding salam if performing it mid-recitation would disrupt the prayer's continuity, allowing the worshipper to complete the rak'ah without interruption. This ensures the prayer remains intact while fulfilling the recommended act. In a congregational setting, the leads the upon reciting the verse, and the followers join by prostrating behind him in unison, mirroring the collective nature of . If a follower misses the —such as due to joining late—it can be compensated by performing it separately outside the , treating it akin to the standalone procedure but without adding to the count. The itself is brief, lasting only as long as the required glorifications and any optional supplications, after which the worshipper rises to resume or the next part of the . No separate concluding salam or additional is required beyond the initial for entering and exiting the , preserving the seamless integration into the ongoing .

Rulings on Obligatoriness

In Islamic , the performance of Sujud Tilawa, or the prostration of recitation, is generally regarded as a sunnah mu'akkadah—an emphasized recommended act—by the majority of scholars from the Shafi'i, Maliki, and Hanbali schools of thought, meaning it is highly encouraged but not obligatory, with no sin incurred for omission without excuse. This view stems from hadiths narrating the Prophet Muhammad's practice of performing the prostration upon reciting verses of prostration, interpreted as exemplary rather than mandatory, as evidenced by instances where it was not performed in certain prayers without rebuke. In contrast, the classifies Sujud Tilawa as wajib, a necessary act that must be performed upon recitation or hearing a verse of , with failure to do so considered sinful unless excused, though it falls short of the obligatory status of acts like the five daily prayers. Hanafi scholars derive this ruling from hadiths depicting the Prophet's consistent observance of the prostration, construing such prophetic conduct as establishing a binding obligation akin to other emphasized practices in the . Across all schools, Sujud Tilawa becomes wajib if incorporated into a (nadhr), transforming the recommended act into a personally binding duty that must be fulfilled to avoid accountability for breaking the . In interpretive variations within schools, it may also attain obligatory status for specific verses based on stronger textual indications of command, though this does not alter the general .

Conditions and Exceptions

For the validity of Sujud Tilawah, the primary precondition is the () to perform the specifically in response to reciting or hearing a verse of prostration, as it is an act of worship requiring conscious resolve similar to other ritual practices. Views on other conditions vary by school. In the , conditions akin to apply, including ritual purity (), covering the awrah, and facing the . According to the majority view (Shafi'i, Maliki, Hanbali), and facing the are recommended but not strictly required for validity, though performing in a state of purity and facing the is preferred. The obligation to perform Tilawah applies primarily to , encompassing both the reciter of the verse and any intentional listener present during the recitation, as established by prophetic practice where companions prostrated alongside the Prophet Muhammad upon hearing such verses. Several exceptions excuse the performance of Tilawah. It is not required if the verse is heard unintentionally, such as through background media like radio or television without deliberate attention, distinguishing it from purposeful engagement with the recitation. In the state of major ritual impurity (janabah), the act is permissible according to the , as no purification is mandated, though a minority view advises postponement until purification. For women during , rulings vary by : the (Shafi'i, Maliki, Hanbali) permit full if the verse is recited or heard intentionally, while the deems it invalid during , with the required to be made up after purity is regained. Sujud Tilawah becomes invalid under certain conditions that undermine its devotional intent. Performing it with mockery, irreverence, or doubt regarding its legitimacy nullifies the act, as these attitudes contradict the required in Islamic . Additionally, repeating the multiple times for the same verse in a single session without renewed or hearing is unnecessary and discouraged, as the prescribes only one per instance of engagement with the verse.

Supplications

During the of (Sujud Tilawa), the primary recommended is the one reported from the (peace be upon him): "Sajada wajhi lilladhi khalaqahu wa sawwarahu wa shaqqa sam'ahu wa basarahu bihawlihi wa quwwatihi. Fatabaraka Allahu ahsanu al-khaliqin" (My face has prostrated to the One Who created it and fashioned it, and who opened its hearing and sight by His power and might. Blessed is Allah, the best of creators). This du'a is recited once while in the prostrate position. If the specific du'a is forgotten, shorter glorifications such as "Subhana Rabbiyal A'la" (Glory be to my , the Most High) may be recited instead, drawing from the standard remembrances in prostrations, though the athkar unique to should not be used exclusively. The is typically recited quietly by the individual. The spiritual benefits of this include of sins proportional to the of the act, as general prophetic traditions emphasize that each elevates one's rank and expiates shortcomings.

Variations Across Schools

In the , during , practitioners recite the standard "Subhana Rabbiyal A'la" three times; a longer supplication may be recited after rising. The school permits saying "Allahu Akbar" upon rising from prostration, but does not require additional tasbihs beyond these essentials, emphasizing simplicity in the act. The Shafi'i school recommends recitation of a supplication during the prostration, often the hadith-based du'a tailored to the verse's meaning, as emphasized by scholars like Imam al-Ghazali, who stressed making a du'a befitting the context of prostration. Glorification such as tasbih is recited to fulfill the devotional aspect, with takbir said while raising the hands upon entering prostration. In the Maliki school, the practice is simpler, where glorification through such as "Subhana Rabbiyal A'la" repeated three times suffices during , and additional du'a is optional, particularly if performed within to maintain flow. is recited upon descending and rising, but no elaborate supplications are prescribed, prioritizing brevity over extended recitation. The follows the recitation of the "Subhan Rabbi al-A'la" during . It permits raising the hands during supplication in prostration as a recommended act of devotion, with pronounced before and after to frame the act. Across all four Sunni schools, there is consensus on maintaining brevity in sujud tilawa, limiting it to a single without extending into a full rak'ah, and avoiding salah-specific remembrances like or salams to distinguish it from formal prayer.

Prostration Verses

Canonical List

The canonical list of verses requiring sujud tilawa, as agreed upon by major Islamic scholarly traditions, consists of 15 specific ayahs distributed across 14 surahs of the . These verses are universally recognized for triggering the of recitation upon their completion during Quranic reading or listening, and they are typically marked in standard mushafs (Quranic codices) with a small symbol, such as a black dot, sajda icon, or ayat mark, to indicate the obligation. The is performed immediately after reciting or hearing the verse in full, without interrupting the flow of recitation if it occurs mid-surah. The following table enumerates these verses, including their surah names (in Arabic transliteration), chapter numbers, ayah numbers, and a brief contextual note on the prostration element, drawn from classical tafsir and fiqh sources.
No.Surah (Chapter:Ayah)Brief Context
1Al-Aʿrāf (7:206)Describes those near to glorifying and prostrating to Him.
2Ar-Raʿd (13:15)Affirms that all creation prostrates to , with faces humbled.
3An-Naḥl (16:50)States that angels fear their Lord and prostrate as commanded (often recited with 16:49 for context).
4Al-Isrāʾ (17:109)Depicts the and companions falling in prostration upon hearing the (concluding 17:107-109).
5Maryam (19:58)Notes that prophets and righteous ones fall prostrate and weeping upon receiving divine messages.
6Al-Ḥajj (22:18)Declares that all in the heavens and earth, including believers and disbelievers, prostrate to .
7Al-Ḥajj (22:77)Commands believers to bow and prostrate to draw nearer to .
8Al-Furqān (25:60)Responds to polytheists' by affirming prostration only to .
9An-Naml (27:26)Asserts 's sovereignty, with all creation prostrating to Him (following 27:25).
10As-Sajda (32:15)Describes true believers falling in prostration upon hearing the signs.
11Ṣād (38:24) realizes his error and falls prostrate, glorifying .
12Fuṣṣilat (41:38)Urges humanity to prostrate in thanks for the signs in creation (concluding 41:37-38).
13An-Najm (53:62)Commands prostration upon reciting this 's .
14Al-Inshiqāq (84:21)Portrays the people rising and prostrating when the heavens split on .
15Al-ʿAlaq (96:19)Directly orders to prostrate and draw near to (concluding the ).
While this represents the consensus, minor scholarly debates exist regarding additional or alternative verses, such as potential inclusions in other surahs.

Scholarly Debates

Scholarly debates surrounding the verses that induce in ( ) primarily revolve around the identification and count of such verses, with variations stemming from interpretations of prophetic practice, contextual implications, and linguistic indicators. Early scholars, including , reportedly identified 14 verses based on observed prophetic recitations and narrations from the Companions, though later compilations expanded or contracted this number to between 11 and 16 depending on whether certain verses were deemed to explicitly command or imply beyond . A central point of contention involves verses like 22:77, 53:62, 84:21, and Al-'Alaq 96:19. Some jurists include these based on narrations of the Prophet's prostration, while others, such as in the , exclude them due to abrogation or lack of explicit command outside prayer, resulting in fewer verses. The typically accepts 14, excluding certain ones without strong prophetic precedent. In contrast, the Shafi'i and Hanbali schools often align with the 15-verse consensus. Resolution of these debates often favors the majority view of 15 verses, grounded in authenticated prophetic traditions where the prostrated upon reciting specific verses, providing a practical benchmark over purely linguistic . Minority positions, such as those in the under , emphasize strict textual cues and reject additions like Quran 22:77 due to insufficient sahih narrations, limiting the count to 10 or fewer while occasionally incorporating verses based on explicit imperative language implying . In contemporary practice, these historical disagreements have minimal impact, as most printed Qurans (mushafs) mark the 15 consensus verses with symbols, aligning with the predominant scholarly settlement and facilitating uniform observance across madhabs.

References

  1. https://islamqa.info/en/answers/22650/how-to-do-sujud-al-tilawah
  2. https://nooracademy.com/what-is-sujud-tilawah/
  3. https://abdurrahman.org/2017/09/10/sujud-ul-tilawah-prostration-of-recitation/
  4. https://www.jibreel.app/islamic-glossary/sujood
  5. https://en.wikishia.net/view/Tilawa
  6. https://www.iium.edu.my/deed/hadith/bukhari/019_sbt.html
  7. https://surahquran.com/tafsir-english-aya-19-sora-96.html
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  9. https://islamqa.info/en/answers/5126
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  11. https://quran.com/en/32:15/tafsirs/ar-tafsir-al-tabari
  12. https://sunnah.com/bukhari:1070
  13. https://sunnah.com/bukhari:1071
  14. https://www.islamweb.net/en/fatwa/84896/sujud-at-tilawah-outside-salah
  15. https://seekersguidance.org/answers/hanafi-fiqh/how-does-one-perform-the-prostration-of-recital/
  16. https://seekersguidance.org/answers/hanafi-fiqh/what-is-the-correct-method-of-prostration-of-recitation-sajdat-al-tilawa/
  17. https://www.utrujj.org/how-do-i-perform-sajda-tilawah/
  18. https://rahiqacademy.com/how-to-perform-prostration-of-recitation/
  19. https://www.thesunniway.com/articles/item/206-performing-sajdah-e-tilawat-after-fardh-of-fajr-and-asr
  20. https://islamicportal.co.uk/sajdah-tilawah-in-obligatory-salah/
  21. https://islamqa.org/hanafi/darululoomtt/148976/what-is-the-ruling-of-sajdah-tilawaat-and-its-method/
  22. https://www.islamweb.net/en/fatwa/89346/prostration-of-recitation-according-to-hanafi
  23. https://seekersguidance.org/answers/hanafi-fiqh/should-i-perform-the-prostration-of-recital-even-if-i-was-not-in-a-state-of-purity/
  24. https://muftiwp.gov.my/en/artikel/al-kafi-li-al-fatawi/3496-al-kafi-1293-is-it-necessary-to-perform-the-tilawah-prostration-when-one-hears-sajadah-verses-through-the-radio-or-television
  25. https://seekersguidance.org/answers/hanafi-fiqh/does-one-have-to-make-up-prostrations-of-recital-heard-during-menstruation/
  26. https://jamiat.org.za/sajdah-tilawat-for-menstruating-women/
  27. https://sunnah.com/tirmidhi:528
  28. https://www.islamiqate.com/4478/dua-for-sujudu-tilawah
  29. https://islamqa.org/shafii/qibla-shafii/33959/prostration-of-quran-recitation/
  30. https://seekersguidance.org/answers/maliki-fiqh/the-prostration-of-recital-sajda-al-tilawa-in-the-maliki-school/
  31. https://islamqa.org/hanbali/hanbalidisciples/153942/do-i-need-to-say-allahu-akbar-when-making-sujud-tilawah/
  32. https://quran411.com/sajdah-places-in-quran
  33. https://understandquran.com/list-ayaat-sajdah-quran/
  34. https://www.beautifulislam.net/quran/sajda_tilawat_p.html
  35. https://firdawsonline.com/how-many-sajda-in-quran/
  36. https://thewahyproject.com/2012/04/28/list-of-prostration-places-in-the-quran/
  37. https://islamqa.info/en/answers/5126/verses-of-sujud-al-tilawah-in-the-quran
  38. https://raleighmasjid.org/wp-content/uploads/2021/07/Differences_in_Fiqh_Made_Easy_Part_I__II.pdf
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