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Prostration of Qur'an Recitation (SAJDA-I TILAWAT) :

1 Al A'Raf 7:206
2 Al Ra'd 13:15
3 Al Nahl 16:50
4 Bani Israil 17:109
5 Maryam 19:58
6 Al Haj 22;18
7 Al Haj 22:77 *Shafi
8 Al Farqan 25:60
9 Al Naml 27:26
10 As Sajdah 32:15
11 Sa'd 38:24 *Hanafi
12 Hamim Sajdah 41:38
13 Al-Najm 53:62
14 Inshiqaq 84:21
15 Al Alaq 96:19
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*Sajda Wajib for Shafi at 22:77
*Sajda Wajib for Hanafi at 38:24
Other 13 Places : Wajib for both.

Excellence of prostration during the Quranic recitation:

Abu Hurairah narrates that the Prophet sallallahu alehi wasallam said: "If a son of Adam recites an 'ayyah of prostration and prostrates, the Satan departs from him and cries: 'O woe, he was ordered to prostrate and he did, so for him is paradise. I was ordered to prostrate and I disobeyed, so for me is the Hell." [Ibn-e-Maaja]

  1. Wherever the word "sajdah" appears on the margin of the Quran, then on reciting that verse, sajdah becomes wajib. This sajdah is known as sajdah-e-tilaawat.
  2. The method of making sajdah-e-tilaawat is as follows: the person should say Allahu Akbar and go into sajdah. When saying Allahu Akbar the hands should not be raised. While in sajdah, he should say: Sub-hana Rabbi-al Aala, at least three times. Thereafter, he should say Allahu Akbar and raise his head. The sajdah-e-tilaawat is now complete.
  3. It is preferable to stand up, say Allahu Akbar and go into sajdah. And thereafter to say Allahu Akbar and stand up from the sajdah. It is also permissible to go into sajdah and come up from it while in the sitting position without standing up at all.
  4. Sajdah-e-tilaawat becomes wajib on the person who recites a verse of sajdah and also on the person who hears it being recited. This is irrespective of whether the person had sat down with the intention of listening to the Quran, whether he was preoccupied with some work, or whether he heard it without intending to listen to it. It is therefore better to recite the verse of sajdah softly so that sajdah-e-tilaawat does not become wajib on anyone else.
  5. Those factors that are a prerequisite for salaat are also prerequisites for sajdah-e-tilaawat. That is, the person must be in a state of wudu, the place must be clean, the body and clothing must be pure, sajdah must be made in the direction of the qiblah, etc.
  6. Sajdah-e-tilaawat should be made in the same way as sajdah is made in salaat. Some people make their sajdah on the Quran itself. Sajdah in this manner is not valid and one is not absolved from this wajib.
  7. If a person does not have wudu at that time, he could make wudu at a later stage and then make the sajdah. It is not necessary to make sajdah immediately. However, it is better to make it immediately because it is possible that the person might forget later.
  8. If a person has several sajdah-e-tilaawats to make and has not made them till now, he should make them now. He should make them at some time or the other of his life. If he does not do so he will be sinning.
  9. If a woman hears a verse of sajdah while she is in her haid or nifaas, sajdah-e-tilaawat is not wajib on her. But if she hears it when she is in a state when ghusl was wajib on her, it will be wajib on her to make sajdah-e-tilaawat after having a bath.
  10. If a person hears the verse while he is very ill and does not have the strength to make sajdah, he should make sajdah-e-tilaawat just as he makes the sajdah of salaat through gestures.
  11. If a person recites a verse of sajdah while he is in salaat, then upon reciting the verse he should immediately go into sajdah, thereafter continue with the rest of the Surah, and then go into ruku. If a person does not go immediately into sajdah, but goes into sajdah after reciting two or three more verses, this sajdah will still be proper. And if he recites several more verses and then goes into sajdah, the sajdah will be proper but he will be sinning.
  12. If he recites a verse of sajdah while in salaat but does not make sajdah in the salaat, the sajdah will not be valid if he makes it out of salaat. He will remain a sinner forever. Now there is no way of absolving himself except through repentance and seeking forgiveness.
  13. If a person recites a verse of sajdah and immediately thereafter goes into ruku and makes this intention that he is making this ruku for the sajdah-e-tilaawat as well, even then the sajdah will be considered to be valid. If he did not make this intention in his ruku, the sajdahs that he makes after the ruku will also suffice for the sajdah-e-tilaawat. This is irrespective of whether he makes any intention or not.
  14. While in salaat, a person hears a verse of sajdah being recited by someone else. He should not make sajdah-e-tilaawat in his salaat but after completing his salaat. If he makes it in his salaat it will not be valid. He will have to repeat it, and he will also be committing a sin.
  15. A person was sitting in one place and reciting the same verse of sajdah several times- only one sajdah-e-tilaawat will be wajib. He could either recite that verse as many times as he wishes and then make one sajdah right at the end, or he could recite that verse once, make one sajdah and then recite that verse as many times as he wishes. But if he changes his place, and then repeats that verse, then goes to a third place and recites that same verse, and in this way he continues changing places and also continues reciting that same verse - then for every time that he repeats that verse he will have to make sajdah for it.
  16. If a person sits at one place and recites several verses of sajdah, he will have to make sajdah-e-tilaawat for every verse of sajdah.
  17. While sitting down, a person recited a verse of sajdah. He then stood up but did not move from that place of sitting, i.e. he stood on the same spot where he had been sitting. He then repeated that same verse - he will only have to make one sajdah-e-tilaawat.
  18. He recited a verse of sajdah at one place, got up and went to do some work, came back and sat at that same spot and recited that same verse again. He will have to make two sajdahs.
  19. While sitting in one place he recited a verse of sajdah. On completing the recitation of the Quran, he remained sitting in that place and started doing some other work. For example, he started eating, or a woman started sewing or feeding her child. Thereafter he (or she) recited that same verse of sajdah again. Even then, two sajdahs will have to be made. When a person engages in any other task, it will be regarded as if the place has changed.
  20. A person recited a verse of sajdah in one corner of a small room or verandah. He then went and recited the same verse in another corner - even then only one sajdah will suffice irrespective of how many times he recites that verse. However, if he commences with some other work and then recites that verse again, he will have to make another sajdah. And if he occupies himself with a third type of work, a third sajdah will become wajib.
  21. If it is a big house, then by repeating the verse in another corner, he will have to make another sajdah. And if he repeats it in a third corner, he will have to make a third sajdah.
  22. The rule that applies to a small room also applies to a musjid. That is, if he repeats the same verse of sajdah several times, only one sajdah will be wajib irrespective of whether he recites it while sitting down in one place or he recites it while walking about in the musjid.
  23. If a person recites the same verse of sajdah several times in one salaat, even then he will only have to make one sajdah. If he wishes, he could recite it for as many times as he wishes and thereafter make one sajdah, or he could recite it once, make one sajdah and thereafter recite it as many times as he wishes in that same rakaat or even in the next rakaat.
  24. A person recited a verse of sajdah but did not make sajdah-e-tilaawat. Thereafter, he stood up at that very spot, commenced offering salaat, and recited that very verse in his salaat and also made sajdah-e-tilaawat in his salaat. This sajdah which he made will be sufficient for both the recitations. However, if he changed his place, it will be wajib to make two sajdahs.
  25. He recited a verse of sajdah and also made sajdah-e-tilaawat. Thereafter, he stood up, commenced offering a salaat, and recited that same verse in his salaat. Now he will have to make a sajdah again in salaat.
  26. The person who was reciting did not change his place. He recited the same verse of sajdah several times. However, the place of the person who was listening changed: he heard the verse in one place for the first time, he then heard it in another place a second time, and in another place a third time. Only one sajdah-e-tilaawat will be wajib on the person who was reciting. But the person who was listening will have to make a sajdah for every time that he hears it.
  27. If the place of the person who was listening did not change but the place of the person who was reciting changed, then several sajdahs will become wajib on the person who was reciting while the person who was listening will have to make only one sajdah.
  28. It is makruh to recite the entire Surah and leave out the verse of sajdah. That verse should not be left out merely to save oneself from making sajdah. In doing so, it will be regarded as if the person is rejecting that verse.
  29. There is no harm in reciting the verse of sajdah only and leaving out the entire surah. If this is done in salaat, then an additional condition is that this one verse must be such that it equals three short verses. However, it is better to recite a few verses together with the verse of sajdah.
  30. If a person hears an imam reciting a verse of sajdah and he joins the jama'at thereafter, he should make the sajdah-e-tilaawat with the imam. But if the imam has already made the sajdah, there are two conditions for this: (1) If he gets that rakaat in which he heard the imam reciting the verse, he will not have to make a sajdah. By getting that rakaat, it will be regarded as if he got that sajdah as well. (2) He did not get that rakaat. After completing his salaat, it will be wajib on him to make that sajdah out of salaat.
  31. If a verse of sajdah is heard from the muqtadi, sajdah-e-tilaawat will not have to be made - not by him, not by the imam, nor by those who are with the muqtadi in that very salaat. However, sajdah-e-tilaawat will be wajib on those who are not with them in that salaat. This is irrespective of whether they heard it while they were out of salaat or whether they were offering some other salaat.
  32. By laughing aloud in sajdah-e-tilaawat (which is offered out of salaat), one's wudu does not break. However, the sajdah-e-tilaawat itself becomes invalid.
  33. If a woman stands in line with a man, the sajdah-e-tilaawat will not become invalid.
  34. When sajdah-e-tilaawat becomes wajib in salaat, it is wajib to make that sajdah immediately. It is not permissible to delay it.
  35. Sajdah-e-tilaawat which became wajib out of salaat cannot be made in salaat. Similarly, if it becomes wajib in salaat, it cannot be made out of salaat. In fact, it cannot even be made in another salaat. If a person recites a verse of sajdah in salaat and does not make sajdah-e-tilaawat in salaat, the sin for that will rest on his shoulders. He can do nothing except make taubah and ask Allah Ta'ala to forgive him through His bounty.
  36. If two people are travelling separately on horse-back and both of them are offering salaat while the horses are moving. And each one of them recites the same verse of sajdah and both of them hear each others recitation, one sajdah-e-tilaawat will be wajib on each of them. It will be wajib to make that sajdah in their salaat. If they recited the same verse in salaat and thereafter recited it again out of salaat, it will be wajib to make two sajdahs. One because of recitation and the other because of listening. However, the one that is because of

    recitation will be considered to be in salaat and will therefore have to be made in salaat. And the one that is because of listening will be made out of salaat.
  37. The verses of sajdah should not be recited in the jumu'ah salaat, eid salaats, and in those salaats which are offered silently. This is because there is a fear of putting the muqtadis into doubt.


 

‘All praise be to God alone,
the Lord of all the worlds,
the All-Merciful, the Ever Mercy-giving,
the Master of the Day of Judgement.
You alone we worship, and You alone we ask for help.
Guide us on the Straight Path,
The path of whom You have blessed, not of those who incur You anger,
Nor of those who go astray.’
(al-Fatihah 1: 1-7)

‘Will they not, then, try to understand this Qur’an?
Had it come from anyone other than God, they would have found in it many an inner contradiction.’
(al-Nisa 4:82)

‘Blessed is He in whose hands is the Kingdom - who is powerful over everything - who has created death and life, so that He might test you as to which among you is best indeed.’
(al-Mulk 67: 1-2)

‘Say: The Truth has come from your Lord. Let him who will, believe it, and let him who will, reject it.’
(al-Kahf 18: 29)

‘Whosoever chooses to follow guidance, follows it for his own good; whosoever goes astray, goes astray to his own loss.’
(al-Isra’ 17: 15)

[And God said to Adam] ‘Get you all down out of it; yet there shall most certainly come to you guidance from Me, and those who follow My guidance need have no fear, and neither shall they grieve.’
(al-Baqarah 2: 38)

‘Surely We have sent you [O Muhammad] with the Truth, as a herald of good tidings and a warner, for there were never a people without a warner having come among them.’
(al-Fatir 35: 24)

‘We have sent you to the entire mankind to give them good tidings, and warn them; but most people do not understand this.’
(Saba’ 34: 28)

‘The Jews say, ‘The Christians have no valid grounds’; the Christians say, ‘The Jews have no valid grounds’; and both quote the Book [of God]. So do those who have no knowledge [of the Book] speak like them. But it is God who will decide between them on the Day of Ressurection about all on which they differ.’
(al-Baqarah 2: 113)

‘Whosoever holds fast to God, he has been guided onto the Straight Path.’
(al-Imran 3: 101)

‘Say: He is God, the One and Unique;
God, the Eternal source and support
Of everything;
He begets not, and neither is He begotten;
And none is His equal.’
(al-Ikhlas 112: 1-4)

‘It is He who accepts repentance from His servants, and pardons bad deeds, and knows all that you do. And He answers those who have faith and do righteous deeds, and gives them- out of His bounty- far more.’
(al-Shura 42: 25-6)

‘The true servants of the Most Merciful are those who behave gently and with humility on earth, and whenever the foolish quarrel with them, they reply with [words of] peace.’
(al-Furqan 25: 63)

‘Turn not your cheek away from people in scorn and pride, and walk not on earth haughtily; for God does not love anyone who acts proudly and boastfully. Be modest in your bearing and lower your voice; for the ugliest sound is the donkey’s braying.’
(Luqman 31: 18-19)

[Successful are the believers]…who are faithful to their trusts and to their promises.’
(al-Mu’minun 23:8)

‘And be true to every promise- for, verily you willl be called to account for every promise which you have made.’
(al-Isra 17: 34)

‘Indeed, We sent Our messengers with evident truth, and We sent down with them the Book and the balance (of right and wrong), so that people might behave [with each other] with justice.’
(al-Hadid 57: 25)

‘Never let your enmity for anyone lead you into the sin of deviating from justice. Always be just: that is closest to being God-fearing.’
(al-Ma’idah 5:8)

‘Do you know the one who denies the (Day of) Judgement? It is he who pushes the orphan away, and urges not to feed the needy. Woe, then unto those praying ones, who are heedless of their prayers, who want to be seen and praised, and refuse (to give) even little things in charity.’
(al Ma’un 107: 1-7)

‘The recompense for an injury is an injury equal thereto; but if a person forgives and makes peace, his reward rests with God; He loves not those who do wrong.’
(al-Shura 42: 40)

‘Good and evil can never be equal. Repel (evil) with that which is better, and see how, then, someone between whom and you was enmity shall become a true friend. Yet none is given such goodness except those who are patient; none is give this but the most fortunate.’
(al-Fussilat 41: 34-5)

‘Your Lord has decreed that you shall serve none but Him, and do good to your parents. Should one or both of them reach old age with you, never say ‘Ugh’ to them, nor scold either of them; but speak to them kindly and respectfully, spread over them the wings of humility and mercy, and say, ‘My Lord, have mercy upon them, as they raised me up when I was little.’
(al-Isra 17: 23- 4)

‘Women have rights (over against men) equal to the rights (they owe men) – but men have precedence over them.’
(al-Baqarah 2: 228)

‘Verily, that which is with God is the best for you, if you but knew it: all that which is with you is bound to end, whereas all that which is with God is everlasting.’
(al-Nahl 16: 95-6)

‘The parable of those who spend their wealth in the way of God is that of a grain, out of which grow seven ears, in every ear a hundred grains.’
(al-Baqarah 2: 261)

‘The flesh of sacrificial animals does not reach God and neither their blood; but only godliness from you reaches Him.’
(al-Hajj 22: 37)

‘And they say, ‘None shall enter Paradise unless he be a Jew or a Christian.’ These are their wishful beliefs. Say, ‘Produce your evidence if what you say is true!’
Nay, whosoever surrenders his whole being unto God, and is a doer of good, shall have his reward from his Lord; on them shall be no fear, neither shall they sorrow.’
(al-Baqarah 2: 111-12)

 

 

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