What is the legal ruling regarding the prostration of recitation (Sujud al-Tilawah)?
Chapter on the Description of Prayer
Al-Mughni
Book of Prayer
Primary text
The prostration of recitation is a highly emphasized Sunnah, not obligatory. This is the position of our Imam (Ahmad), Malik, Al-Awza'i, Al-Layth, and Al-Shafi'i, and it reflects the view of Umar and his son Abdullah. The evidence for it being Sunnah is the report from Zayd ibn Thabit, who stated that when the Prophet (PBUH) recited Surah An-Najm, none of them prostrated, which is agreed upon (Muttafaqun 'alayh). Furthermore, Umar recited Surah An-Nahl on Friday, descended to prostrate, and the people followed. The next Friday, he recited it but only mentioned the prostration, saying, 'We only pass by the prostration; whoever prostrates has acted correctly, and whoever does not, there is no sin upon him.' Umar himself did not prostrate on the second occasion. This occurred in the presence of a large gathering, and no one objected or reported a contrary view.
Supporting text
Abu Hanifa and his companions hold that it is obligatory, evidenced by the verses: {So what is it with them that they do not believe?} (Quran 84:20) and {And when the Qur'an is recited to them, they do not prostrate?} (Quran 84:21), arguing that one is only blamed for abandoning an obligation. They also argue that since it is a prostration performed within the prayer structure, it must be obligatory like the prostrations of the formal prayer. This argument is refuted by the ruling on the prostration of forgetfulness (Sujud as-Sahw), which is not obligatory according to them. Regarding the verses cited, the blame is for abandoning prostration while disbelieving in its virtue or legitimacy.