Al-Inshiqaq (The Sundering): (21) And when the Qur'an is recited to them...

There are several issues concerning this verse:

The disbelievers were masters of eloquence and rhetoric. Therefore, upon hearing the Qur'an, they must have recognized its miraculous nature. If they acknowledged the truthfulness of the prophethood of Muhammad (PBUH) and the obligation to obey his commands and prohibitions, then it is only natural that God rebuked them for abandoning prostration and obedience when the Qur'an was recited to them.

• Ibn Abbas, Al-Hasan, 'Ata', Al-Kalbi, and Muqatil interpreted "prostrate" (Sujud) to mean the formal Prayer (Salat).
• Abu Muslim interpreted it as humility and submission (Khudu' wa Istikanah).
• Others maintained that it refers specifically to the act of prostration itself (Sujud) upon hearing specific verses, and this verse is one of them.

It is narrated that the Prophet (PBUH) recited one day: "Nay, but prostrate and draw near [to Allah]!" (Al-'Alaq: 19). He and the believers with him prostrated, while the Quraysh were clapping above their heads and whistling. Then this verse was revealed.

Abu Hanifa used this event to argue for the obligation of prostration (Wujub al-Sajdah) based on two points:

1. The Prophet's (PBUH) action implies obligation, based on the verse: "And follow him" (referring to following the Prophet's guidance).
2. God condemned those who hear the recitation but do not prostrate. The presence of condemnation upon omission indicates obligation.

• The view of Ibn Abbas is that there is no obligatory prostration in the Mufassal chapters (the shorter chapters of the Qur'an).
• Abu Hurayrah narrated that he did prostrate here, saying: "By God, I did not prostrate in it until I saw the Messenger of God (PBUH) prostrating in it."
• Anas said: "I prayed behind Abu Bakr, 'Umar, and 'Uthman, and they all prostrated."
• Al-Hasan held that it is not obligatory (Ghayr Wajibah).