Law: If the Qaari (the one reciting the Qur’an)
recited an Ayat, but the other person did not hear it, then even if he is in
the same Majlis (gathering), Sajdah is not Waajib (upon him). However, if the
Imam recited the Ayat in Namaaz, (Sajdah) becomes Waajib upon the Muqtadis
(followers), even though they may not have heard him, and even if he was not
present at the time when the Ayat was being recited, but he actually only
joined (the Namaaz) after it was recited and before the Sajdah was performed.
If he heard the Ayat being recited by the Imam, but he joined the same Raka’at
only after the Imam made the Sajdah, then the Sajdah of the Imam is for him as well,
and if he joined in the following Raka’at, he should perform the Sajdah after
the Namaaz. Similarly, even if he did not join (the Jama’at but heard the Imam
recite the verse) the Sajdah is still Waajib upon him. [Alamgiri vol.1 pg.133]
Law: Sajdah is not Waajib when reciting or hearing
the last verse of Surah Hajj which mentions Sajdah, because in this Ayat, the
Sajdah which is being discussed is the Sajdah of Namaaz. However, if one is following
and Imam who is of the Shafi’i Madhab and he performed Sajdah at this instance,
then in following him (in Namaaz) is also Waajib upon the Muqtadi. [Raddul
Muhtar vol.1 pg.716/717]
Law: If the Imam recited an Ayat-e-Sajdah but did
not perform the Sajdah, then the Muqtadi in following him will also not perform
the Sajdah, even though he heard it. [Ghuniya]
Law: If the Muqtadi recited Ayat-e-Sajdah, then
neither is Sajdah Waajib on him, nor on the Imam, and not on any of the other Muqtadis
as well, and neither in Namaaz or outside Namaaz. However, if any other Namaazi
who was not in the Namaaz with him, heard it, then whether he is a Munfarid or
he is a Muqtadi of some other Imam, Sajdah is Waajib upon him after Namaaz.
Similarly, it will be Waajib upon the one who is not in Namaaz as well (and
heard it). [Alamgiri vol.1 pg.133; Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.717]
Law: If one who is not in Namaaz recited
Ayat-e-Sajdah and a Namaazi heard it, he should perform Sajdah after Namaaz. He
should not perform it in Namaaz, and if he did perform it in Namaaz, it is not
sufficient and he will have to repeat the Sajdah after Namaaz, but it will not
be invalidated (i.e. the Namaaz). However, if he performed the Sajdah with the
one who is making Tilaawat (reciting it), and he intended following him (in
this) then the Namaaz has been affected. [Ghuniya; Alamgiri vol.1 pg.133]
Law: A person was not in Namaaz, but after hearing
Ayat-e-Sajdah from the Muqtadi he joined the Namaaz, then the Sajdah is
‘Saaqit’ (i.e. it falls off and person is not required to do Sajdah). [Durr-e- Mukhtar
vol.1 pg.718]
Law: If one recited Ayat-e-Sujood in Ruku or
Sajdah, the Sajdah becomes Waajib, and if done from that Ruku and Sujood, it is
regarded as discharged. If one recited it in Tashahud, then Sajdah has become Waajib,
so Sajdah should be performed. [Raddul Muhtar vol.1 pg.718]
Law: The Sajdah-e-Tilaawat becomes Waajib on the
person reciting it, only if he is Ahl of Wujoob Namaaz. In other words, the
command of Ada or Qaza is over him. Hence, if a kaafir (unbeliever), insane person,
a Na-Baaligh, a menstruating female or one who is in Nifaas, recites
Ayat-e-Sajdah, the Sajdah is not Waajib on them (as Namaaz is not Waajib on
them at that time). If a Muslim, who is of sane mind, a Baaligh and is
Ahl-e-Namaaz (on whom Namaaz is compulsory) hears this recitation for them
(those mentioned above) then (Sajdah) becomes Waajib on him. If the Majnun
(insane persons) insanity does not last for more than one day and one night,
then if he recites (Ayat-e-Sajdah) or hears it, the (Sajdah) is Waajib upon
him. If one who is without Wudu or if a Junub recites it, Sajdah is Waajib. If
one who is intoxicated heard or read it, Sajdah is Waajib. Similarly, if one recited
the Ayat whilst asleep and when he awoke someone informed him of this, then he
should perform the Sajdah. If one who is intoxicated or one who is asleep recited
the verse of Sajdah, then it (Sajdah) is Waajib upon the one who heard it.
[Alamgiri vol.1 pg.132; Durr-e-Mukhtar vol.1 pg.719/721]
Law: If a female recited Ayat-e-Sajdah in Namaaz
and she did not perform Sajdah, and then she began to menstruate, the Sajdah becomes
‘Saaqit’ (falls away and is not compulsory on him). [Alamgiri vol.1 pg.132]
Law: If one who is reciting Nafil recited the Ayat
and performed the Sajdah, and the Namaaz was then invalidated thereafter, then
in its Qaza the Sajdah will not be repeated. If he did not perform the Sajdah
in the Namaaz, he should perform it out of Namaaz. [Alamgiri vol.1 pg.132;
Durr-e-Mukhtar vol.1 pg.723]
Law: If one recited the translation of the Ayat
(of Sajdah) in Farsi (Persian) or in any other language, then Sajdah becomes
Waajib on the one who reads it and listens to it, even if the one hearing it understood
it or not, that it is the translation of Ayat-e-Sajdah. However, it is
necessary that if he did not know, he is told that it was the translation of
Ayat-e-Sajdah. If the Ayat itself was recited, then there is no need to mention
to the one who heard it, that it is an Ayat-e-Sajdah. [Alamgiri vol.1 pg.133]
Law: If few people recite an alphabet (Harf) each,
and the combination of all of these makes up the Ayat-e-Sajdah, then
Ayat-e-Sajdah is not Waajib upon anyone. Similarly, by making ‘Hijje’ (to read
by spelling out the alphabets) of the Ayat-e-Sajdah or listening to the Hijje
of Ayat-e-Sajdah, the Sajdah does not become Waajib. Likewise, if one heard the
Ayat-e-Sajdah from a bird or a sound is heard echoing in a jungle or in a mountain
(terrain) and (even if) precise sound of Ayat-e-Sajdah reaches the ear, Sajdah
is not Waajib. [Alamgiri vol.1 pg.132/133]
Law: If (Allah forbid) after reciting the
Ayat-e-Sajdah a person became a Murtad (apostate) and thereafter he became
Muslim (again), then in this case Sajdah is no Waajib upon him. [Alamgiri vol.1
pg.133]
Law: Writing Ayat-e-Sajdah or looking at it does
not make Sajdah Waajib. [Alamgiri vol.1 pg.133]
Law: All the conditions except for Takbeer-e-Tahreema
apply to Sajdah-e-Tilaawat which applies for Namaaz, for example: Tahaarat, Istiqbaal-e-Qibla,
Niyyat, Time (the meaning of which will follow soon) and Satr-e-Awrat.
Hence, if one has the ability to attain water, it is impermissible
for him to perform Tayammum and then perform the Sajdah-e-Tilaawat.
[Durr-e-Mukhtar vol.1 pg.718]
Law: When making Niyyat for it, it is not
necessary to say that it is Sajdah for a particular Ayat, but simply the Niyyat
for Sajdah-e-Tilaawat is sufficient. [Durr-e-Mukhtar, Raddul Muhtar vol.1
pg.718]
Law: That which nullifies (breaks) Namaaz will
also nullify Sajdah-e-Tilaawat, in other words, Hadath (passing of air etc.),
deliberate talking and laughing. [Durr-e-Mukhtar vol.1 pg.718]
Law: The Masnun manner of performing the
Sajdah-e-Tilaawat is to stand up and say اَللہُ
اَکْبَرْ Allahu Akbar’ and to then go into Sajdah, and
to say سُبْحٰنَ رَبِّیَ الْاَعْلٰی ‘Subhaana
Rabiy’yal A’laa’ at least thrice and to then say اَللہُ
اَکْبَرْ Allahu Akbar and stand up. To say اَللہُ
اَکْبَرْ Allahu Akbar at the
beginning and at the end is Sunnat, and to stand before going into Sajdah and to
stand after completion of the Sajdah are both Mustahab (i.e. both these Qiyaam
are Mustahab). [Alamgiri vol.1 pg.135; Durr-e-Mukhtar vol.1 pg.719]
Law: It is Mustahab (preferred) for the one who is
reciting to stand in front, and the one who is listening to stand behind him in
a Saff, (manner) and then perform the Sajdah. It is also Mustahab for those hearing
not to raise their heads before him, and if they did contrary to this. For
example, all of them performed their Sajdah at the spot where they are, even
though they made the in front of the one reciting or before him, or they raised
their heads before him, or if the reciter has not performed the Sajdah as yet
and those listening have already performed the Sajdah, then there is no
objection to this.
If the Sajdah of the reciter becomes Faasid (void), it will not
affect their Sajdah in any way, because in reality they are not really making
Iqtida of him (i.e. they are not really following him). Hence, if a female was
reciting, she may be Imam of the males, meaning that she can perform her Sajdah
in front of where they are and if the woman comes in the vicinity (near the males)
it will not cause the Sajdah to be Faasid. [Ghuniya; Alamgiri vol.1 pg.134]
Law: If one did not stand before or after Sajdah,
or if he did not say اَللہُ اَکْبَرْ (Allahu
Akbar) or if he did not read the سُبْحٰنَ Subhaan, then it will be regarded as being done. However, the
Takbeer should not be left out as this is contrary to the way of the Salaf
(pious predecessors). [Raddul Muhtar vol.1 pg.719]
Law: If one performs the Sajdah alone, it is
Sunnat to proclaim the Takbeer loud enough to hear it yourself, and if there
are others with him as well, then it is Mustahab to say it loud enough for them
to hear it as well. [Raddul Muhtar]
Law: That which has been mentioned about saying سُبْحٰنَ رَبِّیَ الْاَعْلٰی
in Sajdah-e-Tilaawat, then this is referring
to Fard Namaaz. If one performed the Sajdah-e-Tilaawat in a Nafil Namaaz, then
one may read this in it as well or one may read the other Duas, which have been
mentioned in the Hadith, such as:
سَجَدَ وَجْھِیَ لِلَّذِیْ خَلَقَہٗ وَصَوَّرَہٗ وَشَقَّ سَمْعَہٗ
وَبَصَرَہٗ بِحَوْلِہٖ وَقُوَّتِہٖ فَتَبَارَکَ اللہُ اَحْسَنُ الْخَالِقِیْنَ
‘My face has made Sajdah for Him who created me, and who
created its features, and with His Divine Power He created openings for ears
and eyes. Divinely Blessed is Allah, who is the Best Creator.’
اَللّٰھُمَّ اکْتُبْ لِیْ عِنْدَکَ بِھَا اَجْرًا وَّ ضَعْ عنَیِّ
بِھَا وِزْرًا وَّاجْعَلْھَا لِیْ عِنْدَکَ زُخْرًا وَّ تَقَبَّلْھَا مِنِّیْ
کَمَا تَقَبَّلْتَھَا مِنْ عَبْدِکَ دَاوٗدَ
‘O Allah, because of this Sajdah, record reward for me
by You, and because of it keep sins away from me, and save it for me as a
treasure by You, and accept it from me, just as You accepted it from Your
(beloved) servant, Dawud (alaihis salaam).’
سُبْحٰنَ رَبِّنَا اِنْ کَانَ وَعْدُ رَبِّنَا لَمَفْعُوْلًا ؕ
‘Glorified is our Rub, undoubtedly the promise of Our
Creator will be completed.’
If one is not in Namaaz then one should read this for those, which
are evident from the Sahaba and Taabi’een. For example, it is reported from Ibn
Umar رضی اللہ تعالٰی عنہما that he says,
اَللّٰھُمَّ لَکَ سَجَدَ سَوَادِیْ رَبِّکَ اٰمَنَ فُؤَادِیْ
اَللّٰھُمَّ ارْزُقْنِیْ عِلْمًا یَّنْفَعُنِیْ وَعَمَلًا یَّرْفَعُنِیْ
‘O Allah, my body has made Sajdah to You, and my heart brought Imaan
on You. O Allah, bless me with beneficial knowledge blessed actions.’ [Ghuniya,
Raddul Muhtar vol.1 pg.719]
Law: In Sajdah-e-Tilaawat, there is no raising of
the hands when saying Allahu Akbar. There is neither Tashahud nor Salaam it in.
[Tanweerul Absaar vol.1 pg.719]
Law: If Ayat-e-Sajdah was recited outside of
Namaaz, it is not Waajib to perform the Sajdah immediately. However, it is
better to do it immediately, and if one is in Wudu, then to delay it is
Makruh-e-Tanzeehi. [Durr-e-Mukhtar vol.1 pg.721]
Law: If one is not able to perform that Sajdah at
that time, then it is Mustahab for the one who is reciting to say the following
to those listening:
سَمِعْنَا وَاَطَعْنَا غُفْرَانَکَ رَبَّنَا وَاِلَیْکَ الْمَصِیْرُ
‘We have heard and obeyed the command, we ask
for Your Forgiveness O our Creator. Towards you is our return.’ [Raddul Muhtar
vol.1 pg.721]
Law: It is Waajib to perform the Sajdah-e-Tilaawat
in Namaaz. If one delays performing it, he will be regarded sinful. If he
forgot to perform the Sajdah, then for as long as he is within the sanctity of Namaaz
(i.e. he has not done anything which is contradictory to being in Namaaz), he
should perform it, even though he has already turned Salaam, and he should perform
Sajdah-e-Sahw. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.723]. Delay means to
read for longer than the duration of 3 Ayats. Less than that is not regarded as
delaying. However, if the Sajdah appears at the end of the Surah, such as اِنْشَقَّتْ
then in this case if he completes it and then
performs the Sajdah, there is no objection. [Raddul Muhtar vol.1 pg.723]
Law: If Ayat-e-Sajdah is performed in Namaaz, then
the Sajdah for it is Waajib in Namaaz itself. It cannot be performed outside of
Namaaz. If he did not perform it intentionally, then he is regarded as being
sinful and to make Tauba, i.e. to repent is necessary him. This is on condition
that he did not perform Ruku or Sujood immediately after Ayat-e-Sajdah. If in
Namaaz someone recited the Ayat-e-Sajdah and did not perform the Sajdah, and
that Namaaz was then invalidated (for some reason), or if he intentionally
broke it, then he should perform the Sajdah out of Namaaz, and if he had
already performed the Sajdah then there is no need. [Durr-e-Mukhtar vol.1 pg.722/723]
Law: If after reciting the Ayat, someone
immediately performed the Sajdah of Namaaz. In other words, after reciting the
Ayat-e-Sajdah he did not recite more than three Ayats, and went into Ruku and then
performed Sajdah, then even if he did not make Niyyat of Sajdah-e-Tilaawat, the
Sajdah-e-Tilaawat is regarded as being discharged. [Alamgiri vol.1 pg.133/134;
Durr-e-Mukhtar vol.1 pg.724]
Law: The Sajdah-e-Tilaawat of Namaaz is fulfilled
with Sajdah and Ruku as well. It will be only made ‘Ada’ thru Ruku if it is
performed immediately. If it was not done immediately, then Sajdah must be performed,
and the Ruku through which one fulfilled the Sajdah-e- Tilaawat, be that Ruku
the Ruku of Namaaz or other than it. If it is the Ruku of Namaaz then one
should make the Niyyat of discharging the Sajdah in it, and if this Ruku was
performed specifically for Sajdah, then after coming up from this Ruku, it is
Mustahab to recite two or three verses or a bit more and then perform the Ruku
of Namaaz. It should not be done immediately. If the Ayat-e-Sajdah is the end
of the Surah, and he made Ruku for Sajdah, then one should read Ayats of
another (or the next) Surah and then perform the Ruku of Namaaz. [Ghuniya;
Alamgiri vol.1 pg.133; Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.723/724]
Law: If the Ayat-e-Sajdah is in the middle of the
Surah, it is Afdal (superior/more virtuous) to read it and then perform the
Sajdah, and then recite a few more Ayats and then go into Ruku. If one has not
performed the Sajdah and he performed the Ruku, and he made Niyyat of
fulfilling the Sajdah in that Ruku, then this is sufficient. If he did not
perform the Sajdah and neither did he perform the Ruku, but he completed the
Surah and then went into Ruku, then even if he makes the Niyyat, it is not
enough, and for as long as he is in the Namaaz, he may make Qaza of that
Sajdah. [Alamgiri vol.1 pg.133]
Law: If the Surah ends at the Sajdah, and he
recited the Ayat-e-Sajdah and performed the Sajdah, then on coming up from the Sajdah
he should recite some Ayats of another Surah and then make Ruku. If he
performed the Ruku without reciting anything more, then too it is permissible.
[Alamgiri vol.1 pg. 133]
Law: If after Ayat-e-Sajdah, there are two or
three Ayats remaining before the end of the Surah, then one has the choice of
either going into Ruku immediately or going into Sajdah immediately after completing
the Surah, or he may complete the remaining Ayats and go into Ruku, then (in
this case) he should complete the Surah and go into Sajdah. One has the option
of all of these, except for the last case. In this case one should come up from
the Sajdah (Tilaawat) and then recite few Ayats of another Surah and then go
into Ruku. [Ghuniya; Alamgiri vol.1 pg.133]
Law: If when going into Ruku one did not make
Niyyat of Sajdah, but rather he made the Niyyat in the Ruku or after coming up
from it, then this Niyyat is not sufficient. [Alamgiri vol.1 pg.133]
Law: If after Tilaawat the Imam went into Ruku and
he made the Niyyat of Sajdah, but the Muqtadi did not make the Niyyat (of Sajdah),
then his Sajdah will not be discharged. Thus, after the Imam turns the Salaam,
the Muqtadi should perform the Sajdah and then go into Qaada and then
(complete) and turn Salaam, and in this Qaada Tashahud is Waajib. If he did not
recite the Tashahud, the Namaaz is invalidated, because the Qaada has been
omitted. This ruling is for a Jahri Namaaz (Audible Namaaz). In a Sirri Namaaz (Inaudible
Namaaz) because the Muqtadi does not have knowledge (of the situation), he is
thus excused. If the Imam did not make Niyyat of (Sajdah) Tilaawat from Ruku to
Sajdah, then the Sajdah (Tilaawat) of the Muqtadis will also be fulfilled
through that same Sajdah of Namaaz, even if there was no Niyyat. Hence, the
Imam should not make Niyyat for the Sajdah in the Ruku, because of the Muqtadis
have not made the Niyyat, then their Sajdah will not be discharged. When the
Imam performs the Sajdah after the Ruku, then in this case Sajdah-e-Tilaawat
will be discharged in any way, even if he has made the Niyyat or not, so what
need is there for Niyyat in this. [Alamgiri vol.1 pg.133/134; Durr-e-Mukhtar,
Raddul Muhtar vol.1 pg.724]
Law: If in a Jahri Namaaz the Imam recited an
Ayat-e-Sajdah, then in this case it is Awlah (superior) to perform the Sajdah,
and in a Jahri Namaaz, it is best to make Ruku, so that the Muqtadis are not confused.
[Raddul Muhtar vol.1 pg.724]
Law: If the Imam performed Sajdah-e-Tilaawat and
the Muqtadis assumed he had gone into Ruku and they thus went into Ruku, they should
break the Ruku and go into Sajdah. Someone who performed the Ruku and one
Sajdah, it is still done. If after making Ruku someone performed two Sajdahs,
his Namaaz has become invalid. [Durr-e-Mukhtar vol.1 pg.724]
Law: If the Musal’li (worshipper) forgot to
perform Sajdah-e-Tilaawat and he remembered it in Ruku, Sajdah or Qaada, he
should then perform the Sajdah immediately, and he should then return to the
Rukn in which he was. In other words, if he was in Ruku, he should perform the
Sajdah and then go back into Ruku وعلی ہذا لقیاس and if he
does not repeat that Rukn, the Namaaz will still be regarded as having been
done. [Alamgiri vol.1 pg.134] However, to repeat the Qaada-e-Aakhira is Fard,
because Sajdah nullifies the Qaada.
Law: If in one Majlis (gathering) one recited a
single Ayat-e-Sajdah many times (i.e. repetitively) or heard it repetitively,
then only one Sajdah (Tilaawat) is Waajib, even though a few people heard it. Likewise,
if one recited only one Ayat, and also heard it from someone else (in the same
sitting) then in this case only one Sajdah is compulsory. [Durr-e-Mukhtar,
Raddul Muhtar vol.1 pg.726]
Law: The reciter recited the same Ayat numerous
times in the different gatherings (Majlis) and the audience there did not
change, then the number of Sajdahs will be Waajib on the reciter for every Majlis
in which he recited it. There will only be one Sajdah upon the audience, and if
it opposite of this, in other words if the reciter recited it repeatedly in one
Majlis but the audience changed many times, then in this case there is only one
Sajdah on the reciter and on the audience it will be as many as they heard in
the Majlis. [Alamgiri vol.1 pg.134]
Law: If he recited or heard an Ayat in the Majlis
and performed the Sajdah, then if in the same Majlis the very same Ayat was
recited again or if he heard it again, the initial Sajdah is sufficient.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.726]
Law: If in a single Majlis, one recited an Ayat a
few times or heard it a few times, and at the end he wishes to make that many
Sujood, then this too is contrary to what is Mustahab (desirable), as it should
only be done once, and this is different in regards to Durood Shareef. In the
case of Durood Shareef, if you take the name of Rasoolullah صلی اللہ تعالی علیہ وسلم
or listen to it, then Durood Shareef is
Waajib once and to recite it every time you say or hear the name of Rasoolullah
صلی اللہ تعالی علیہ وسلم
is Mustahab.
Law: Eating one or two (i.e. just a few) morsels,
drinking just a few sips, standing, walking just a few paces, replying to
salaam, speaking a few words, and to go from one portion of a house (Room) to another
portion of it will not be regarded as the changing of a Majlis. However, if the
house is very big, like the Royal Mansions (Palace), then in such houses to go
from one part of it to the other will cause the Majlis to change. If one is in
a ship and the ship is sailing, the Majlis has not changed. The same rule should
also apply to a train. If one is on an animal and the animal is walking, the
Majlis is regarded as changing. However, if he is performing his Namaaz on the
animal (conveyance) the Majlis will not change. The Majlis will change if he eats
3 morsels or drinks 3 sips, or says 3 words, or walks 3 paces, or walks in an
open field, or makes Nikah or does a business transaction (purchase and sale),
or by lying down and falling asleep. [Alamgiri vol.1 pg.134; Ghuniya,
Durr-e-Mukhtar vol.1 pg.727]
Law: If someone is, performing Namaaz on a mode of
conveyance and someone is walking with him, or if that person is also on a mode
of conveyance, but not in the state of Namaaz, then in this condition, the Ayat
is recited repeatedly, only one Sajdah is Waajib on him. However, upon the one
who is with him (accompanying him) the Sajdahs are equal to the amount of times
he heard it. [Durr-e-Mukhtar vol.1 pg.728/729]
Law: To weave fabric, or to swim in a stream or
pond, to move from one branch of a tree to another, to plough, to walk around
the ox which is turning the mill, for a female to suckle the baby, in all these
cases the Majlis changes. No matter how many times one reads it or hears it,
that many Sajdahs will become Waajib. [Ghuniya; Durr-e- Mukhtar vol.1
pg.727/728]. The same rule should apply to walking behind an Ox driving an oil
press.
Law: If a person is sitting weaving fabric in one
particular place, the Majlis is still regarded as changing, even though it is
mentioned contrary to this in Fathul Qadeer (The Majlis is regarded changing) because
this action is Amal-e-Katheer. [Raddul Muhtar vol.1 pg.728]
Law: To sit for a long period (of time) in any
Majlis or to be occupied in reciting Qira’at, Tasbeeh, Tahleel, or being
engrossed teaching or lecturing does not change the Majlis. However, if
in-between both recitations, one did some worldly work, such as sewing clothes
etc. then Majlis has changed. [Raddul Muhtar vol.1 pg.728]
Law: If Ayat-e-Sajdah was recited outside Namaaz,
and he performed the Sajdah (for it) and then commenced his Namaaz and in the
Namaaz, he then read the same verse again, he should perform Sajdah for it
again. If he did not perform the Sajdah in the first instance, then this
(Sajdah) is good for that as well, on condition that between reciting the Ayat
and the Namaaz, he did not perform any strange act (i.e. something which is not
related to Namaaz). If he neither performed the Sajdah before or in Namaaz,
then both have become ‘Saaqit’ and he is termed sinful, and should thus repent.
[Raddul Muhtar vol.1 pg.728]
Law: If he recited the same Ayat repetitively in
one Raka’at, then one Sajdah is sufficient. This applies whether he recited it
a few times and made Sajdah or he recited it once, and made the Sajdah and then
recited the Ayat twice or thrice. Likewise, if in all the Raka’ats of one
Namaaz or in two or three Raka’ats he read the same Ayat, and then one Sajdah
is sufficient for all. [Alamgiri vol.1 pg.135]
Law: If one recited Ayat-e-Sajdah in Namaaz and
performed the Sajdah (for it), but then after Salaam, in the same Majlis he
recited the same verse, then in this case if he did not speak after it, the
same Sajdah of Namaaz is sufficient, and if he spoke, he should repeat the Sajdah.
If he did not perform the Sajdah in Namaaz and after immediately turning
salaam, he recited the same Ayat he should make one Sajdah. The Sajdah which he
needed to perform in Namaaz is cancelled. [Khania; Ghuniya; Alamgiri vol.1
pg.135; Raddul Muhtar vol.1 pg.726]
Law: If in Namaaz one recited Ayat-e-Sajdah and
performed the Sajdah, and then his Wudu broke and he then performed Wudu and made
‘Bina’ (Established Namaaz from there forth) and then he read the same Ayat
again, then Sajdah for the second time is not Waajib. However, after Bina if he
heard the same Ayat from someone else, then the second is Waajib and the second
Sajdah he should perform after Namaaz. [Alamgiri vol.1 pg.135]
Law: If in one Majlis he recited a few Ayats of
Sajdah, then that many Sajdahs should be performed. One Sajdah is not
sufficient. [General Books of Fiqh]
Law: To recite the entire Surah and to leave out
the Ayat-e-Sajdah is Makruh-e-Tahreemi. There is no disapproval if only the
Ayat-e- Sajdah is recited, but it is better to recite one or two Ayats before and
after. [Durr-e-Mukhtar vol.1 pg.729]
Law: If the audience (listeners) agreed on Sajdah
and the Sajdah is not heavy on them, then to recite the Ayat in a loud voice is
Awlah. Otherwise it should recited softly, and if one does not know the condition
of the audience (i.e. whether they will be fine making the Sajdahs or not),
then it is best to recite it silently as well. [Raddul Muhtar vol.1 pg.730]
Law: If Ayat-e-Sajdah was recited, but because he
was engrossed in his work he did not hear it, then the correct view is that
Sajdah is not Waajib, but many Ulama say that even though he did not hear it, Sajdah
is Waajib. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.730]
Important Note: If in a
single Majlis one reads all the Ayats of Sajdah and then performs the Sajdah to
have some need fulfilled, Allah will fulfil the need for which he intended
reading it. This is whether he reads each Ayat and makes Sajdah after each or
if he reads all the Ayats and makes 14 Sajdahs at the end. [Ghuniya; Durre-Mukhtar
vol.1 pg.730]
Law: If one recited Ayat-e-Sajdah on the ground,
he cannot perform the Sajdah on a mode of conveyance, but he is permitted to do
so in the condition when faced by fear (i.e. danger). If he recited the Ayat whilst
on a mode of conveyance, then in the condition of him travelling, he may
perform the Sajdah on the mode of conveyance. [Alamgiri vol.1 pg.135]
Law: In the condition of illness, the Sajdah will
also be fulfilled if performed by gesturing. Similarly, it will be fulfilled
whilst on journey on a mode of conveyance, by gesturing. [Alamgiri vol.1 pg.135]
Law: It is Makruh for the Imam to recite
Ayat-e-Sajdah in Jummah, Eidain, and in Sirri Namaaz, and in that Namaaz in
which there is a Jama’at-e-Azeem (Mass congregation). However, if immediately
after reciting Ayat-e-Sajdah, one performs Ruku and Sujood, and Niyyat is not
made in the Ruku, there is no disapproval. [Ghuniya; Durr-e- Mukhtar, Raddul
Muhtar vol.1 pg.721]
Law: If one recited Ayat-e-Sajdah on the Mimbar
(Pulpit of the Musjid), then Sajdah becomes Waajib on the reciter and on those who
heard it as well, and it is not Waajib upon those who did not hear it.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg. 732]
Law: To perform Sajdah-e-Shukr (Prostration of
Gratitude) when a child is born, or if a person got some wealth, or if he found
some lost item, or if a sick person is cured, or if a Musafir returns from a journey.
In other words, to perform Sajdah, as Gratitude (to Allah) for any other
blessing received, is Mustahab and the manner of doing this, is the same as
Sajdah-e-Tilaawat. [Alamgiri vol.1 pg.136; Raddul Muhtar vol.1 pg.731]
Law: To make Sajdah without reason or basis like
most of the general public do, neither gives any Thawaab, nor is it Makruh. [Alamgiri
vol.1 pg.136]
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