Prostration of Gratitude (Sujud Ash-Shukr) All praise is due to Allah, The Lord of The Worlds. May the best and most complete prayers and peace be upon the noble Messenger, the mercy of Allah for all the worlds, and upon his pure family and all his companions, and upon those who follow his guidance and adhere to his Sunnah until The Day of Judgment.
Allah, The Exalted, has showered His blessings upon humanity, granting them both apparent and hidden blessings in all aspects of life. Wherever one looks or contemplates, they will find Allah’s blessings in every matter and in every affair. Allah The Almighty Says (What means): "And if you count the favors of Allah, you will not be able to number them. Indeed, Allah is Forgiving and Merciful." [An-Nahl/18]. Among the greatest of these blessings is the guidance to Islam and the submission to His commands.
Among Allah’s blessings are those that are continuous and ever-present, and those that He bestows upon His servant from time to time. Since blessings should be met with praise, gratitude, and acknowledgment, and in adherence to Allah’s Statement (What means): "And when your Lord proclaimed: If you give thanks, I will certainly give you more, and if you deny, indeed, My punishment is severe." [Ibrahim/7], Besides, the Messenger of Allah (PBUH) taught us how to express gratitude for Allah’s blessings through the Prostration of Gratitude (Sujud ash-Shukr).
In this brief discussion, we will, God willing, talk about the rulings of the Prostration of Gratitude and the opinions of scholars regarding it. We ask Allah for success and guidance.
Section One:
The Meaning of Prostration of Gratitude
The term "prostration" linguistically refers to bending and submission, and placing the forehead on the ground [1].
Ibn Faris stated in the root of the word (Sujud): The letters Sīn (س), Jīm (ج), and Dāl (د) form a singular, consistent root that indicates humility and subjugation. It is said that one prostrates (Sajada) if they humble themselves. Everything that is humbled is said to have prostrated. Abu Amr said: "A man prostrates when he lowers his head and bends down [2]."
In a technical sense: It is defined as "placing the seven limbs on the ground or a surface on which one prays [3]."
The term "gratitude" linguistically encompasses four distinct meanings, of which the one relevant to us aligns with the technical definition, namely, praise.
Ibn Faris states that the root letters (شكر) signify four distinct and far-reaching origins. The first meaning of gratitude is the praise of a person for a kindness done to him[4].
In a technical context, gratitude is defined as "the servant directing all that Allah has bestowed upon him—such as hearing and other blessings—to that for which he was created [5]."
The Meaning of Prostration of Gratitude:
The definitions provided by scholars regarding the Prostration of Gratitude revolve around a nearly identical meaning: it is an act of thanking Allah, whether for the arrival of a blessing or the removal of a hardship. One such definition states: "It is the prostration performed upon receiving good as a form of thanks to Allah, and it consists of a single prostration similar to that of the prayer [6]."
It is noteworthy in this definition that it focuses solely on good, as every matter concerning the believer is good, as mentioned in the noble hadith.
Section Two:
The Views of the Jurists on Prostration of Gratitude
The jurists differed regarding the ruling on the Prostration of Gratitude, with some considering it recommended (Sunna), while others did not deem it lawful. Below is a summary of their views:
The Hanafi scholars believe that the Prostration of Gratitude is a Sunna, and this is the opinion of the two companions (Abu Yusuf and Muhammad). Imam Al-Haskafi states: "The Prostration of Gratitude is recommended, and it is on this that the fatwa is based [7]."
As for Imam Abu Hanifah, he does not consider it lawful. The Hanafi scholars disagree about the meaning of this—some say that the Imam does not see it as Sunnah, while others say he does not see it as obligatory. Their evidence includes its practice by the Companions, may Allah be pleased with them, such as Abu Bakr, Umar, and Ali (May Allah Be Pleased with them).
Ibn Abidin writes: "(The statement that it is based on) is their saying-[The two companions]-that the fatwa is on the Sunnah of the Prostration of Gratitude. However, according to the Imam, it was reported in Al-Muhit that he said: "I do not see it as obligatory; if it were obligatory, it would be required at every moment, as the blessings of Allah on His servant are numerous, and it would entail an unbearable burden." It was also reported in Al-Dhakirah from Muhammad that he did not see it as anything. The early scholars debated its meaning, saying he did not see it as Sunnah, and some said it was a complete gratitude, as its completeness is in performing two units of prayer, as the Prophet (PBUH) did on the Day of the Conquest (The Conquest of Mecca). Others said he intended to negate the obligation, and some said he negated its lawfulness, claiming that performing it is disliked and that it is preferable to abandon it. This is attributed to the majority. If the majority's basis is the authenticity of the narration from the Imam in this matter, then that is so. Otherwise, both of his previous statements are open to interpretation, and the more apparent position is that it is recommended, as stated by Muhammad, because it has been narrated in several Hadiths, and Abu Bakr, Umar, and Ali performed it. Therefore, it is not correct to answer his action (peace be upon him) with abrogation [8]."
As for the Malikis, they have a well-known view that the Prostration of Gratitude is disliked. Imam Ibn Al-Hajib states: "The Prostration of Gratitude is disliked according to the famous opinion [9]."
In the Mudawwanah, it is narrated: "Ibn Al-Qasim asked Malik about a man who receives good news and falls prostrating. He disliked this [10]."
The Shafi'i and Hanbali schools, as well as the Dahriri, believe that the Prostration of Gratitude is recommended. Sheikh Al-Islam Zakariya Al-Ansari states: "A prostration of gratitude is Sunnah like the prostration of recitation outside of prayer, upon receiving a blessing such as the birth of a child, wealth, or the arrival of a long-absent person, or upon the removal of a hardship, such as being saved from drowning or a fire ." [11].
Al-Imam Al-Mardawi states: "The Prostration of Gratitude is recommended according to this opinion, in general, and this is held by the fellow scholars." [12].
However, there is an opinion among the Hanbalis that the Prostration of Gratitude should be performed for a public blessing, not just an individual one. Nevertheless, the predominant view among them is that it is recommended upon the arrival of a blessing or the removal of a hardship, whether it is public or private. Imam Al-Mardawi states: "The correct view in the school is that one prostrates for a matter that pertains specifically to him, as it was stated explicitly in Al-Ri'ayah Al-Kubra, which is the apparent view of most of the fellow scholars." [13].
Evidences:
Imam Abu Hanifah used the following to support his view against the lawfulness of the Prostration of Gratitude:
First: The single prostration is not considered a form of worship except for the prostration of recitation [14].
Second: If it were obligatory, it would have to be done at every moment since the blessings of Allah upon the servant are abundant and unending [15].
As for Imam Malik, he provided the following arguments:
First: The Prostration of Gratitude is neither a mandatory nor a voluntary act prescribed by religion;
Second: The Prophet (PBUH) neither commanded it nor practiced it, nor did the Second; Muslims collectively choose to practice it. Laws cannot be established except through one of these means. The Prophet (PBUH) did not do this, nor did the Muslims after him; had it been so, it would have been transmitted, as it is not reasonable that the motivations for Muslims would be absent in transmitting a religious ruling since they were commanded to convey it. The account of Allah's telling us about the prostration of David (PBUH) as mentioned in the following verse in the verse (What means): "And he fell down in prostration and turned in repentance." [Sad/24] does not serve as evidence since it is not a Prostration of Gratitude but rather a Prostration of Repentance. Even if it were accepted, it would be from the previous religious laws [16].
The majority of scholars who believe in the Sunnah of the Prostration of Gratitude support their view with the following:
First: The Qur'an, where Allah The Exalted Says (What means): "O you who have believed, bow and prostrate and worship your Lord and do good that you may succeed." [Al-Hajj/77].
Second: This is a general command to do good and to prostrate, which includes the Prostration of Gratitude.
Al-Imam Ibn Hazm states: "The Prostration of Gratitude is good; if a blessing comes to a person from Allah, it is recommended for him to prostrate, as prostration is an act of goodness, and Allah Says (What means): "and do good" [17].
The verse "And he fell down in prostration and turned in repentance" [Sad/24] is also cited. Imam Al-Sharbini states: "Indeed, it is a Prostration of Gratitude for Allah's acceptance of David's repentance [18]."
The purified Sunnah, as many Hadiths narrate the Prophet's prostration in gratitude to his Lord. Among these Hadiths is one narrated by Abu Dawood, where the Prophet (PBUH) said: "I asked my Lord and interceded for my nation, and He granted me a third of my nation, and I fell down in prostration in gratitude to my Lord. Then I raised my head, and I asked my Lord for my nation again, and He granted me a third of my nation, and I fell down in prostration in gratitude to my Lord [19]."
Another Hadith from Abu Bakrah states that the Prophet (PBUH) would prostrate in gratitude to Allah whenever something joyful came to him or when he was given good news.
Another Hadith narrated by Ibn Majah mentions that when Allah accepted the repentance of K’aab bin Malik, he fell down in prostration [20].
They respond to Imam Abu Hanifah's argument about the necessity of prostration at every moment by asserting that the Prostration of Gratitude is recommended only when a specific and apparent blessing is received or a specific hardship is removed. [21].
Al-Imam Al-Mardawi states: "The judge and a group of scholars said that it is recommended upon the occurrence of a new blessing or the removal of an apparent hardship, as rational people express joy at being safe from an incident, but they do not do so every hour, even though Allah may protect them from calamities and grant them faculties such as sight, hearing, intellect, and religion. They distinguish between public and private blessings, and so it is with the Prostration of Gratitude." [22].
They also respond to Imam Malik's argument that the Prophet (peace be upon him) did not command or practice the Prostration of Gratitude by stating that the Prophet (PBUH) indeed practiced this as narrated in the Hadith reported by Abu Dawood, Ibn Majah, and others, stating that when something joyful or good news came to him, he would fall down in prostration, thanking Allah.
This practice has also been narrated from his Companions, may Allah be pleased with them all.
Section Three:
Conditions for the Validity of the Prostration of Gratitude
The majority of jurists who recommended the Prostration of Gratitude stipulated that it requires purification (i.e., being in a state of ritual purity). Al-Imam Al-Buhuti said: "The description and rulings of the Prostration of Gratitude are the same as those of the prostration of recitation." [23].
Ibn Hajar said: "It [i.e., the Prostration of Gratitude] is like the prostration of recitation done outside of prayer in terms of its method, obligations, and recommended actions." [24].
Thus, the prostration of gratitude requires the fulfillment of conditions such as covering the 'Awrah (private parts), facing the Qibla, and being in a state of ritual purity.
Some Malikites and Zahiris argued that the prostration of gratitude does not require purity.
Some of the Malikites who held this view reasoned that requiring purification when it is not readily available would cause one to miss the opportunity to perform the prostration in its proper time. Al-Imam Al-Hattab said: "The prostration of gratitude, according to the opinion that it is prescribed, requires purification, as is the apparent view of the school. However, some scholars from Qayrawan whom we met chose the opinion that it does not require purity, because if one delays it to make ablution or purification, or perform Tayammum (dry ablution), the significance of the event for which the prostration is done may pass." [25].
The response to this is that the time consumed in preparing for worship, such as responding to the call to prayer, determining the direction of the Qibla, and covering the 'Awrah, does not break the continuity, as these actions are considered part of the completeness required for the prayer, and therefore do not invalidate the act of worship [26].
Al-Imam Ibn Hazm stated: "Reciting the Quran, performing prostration during it, touching the Mushaf (Quran), and remembering Allah are all good deeds for which the doer is rewarded. Whoever claims that they are prohibited in some situations must provide evidence to support their claim."
Al-Imam Ibn Hazm’s view is that the default rule is that the prostration of gratitude is permissible without any restrictions, and that those who stipulated purification as a condition have imposed an unnecessary restriction without clear evidence. The opinion we favor from the aforementioned views is that the prostration of gratitude is recommended, as it has been authentically reported that the Prophet (PBUH) performed it, and so did his companions after him. There is no dispute about this, as there are numerous hadiths and clear evidence supporting it. Since the prostration of gratitude is an act of worship that bears resemblance to prayer, and has a strong similarity to the prostration of recitation, it is necessary to be in a state of ritual purity to perform it properly. And Allah The Almighty Knows Best. Our final supplication is that all praise be to Allah, The Lord of The Worlds.
[1]-See Al-Mu’jam Al-Waseet, vol. 1, p. 416.
[2]-Ibn Faris, Ahmad ibn Zakariya al-Qazwini, Mu'jam Maqayis Al-Lugha (vol. 3, p. 133), under the chapter on the letter "Seen" and "Ta" and what comes after them.
[3]- Al-Jawi, Muhammad ibn Umar Nawawi, Nihayat Al-Zayn Fi Irshad Al-Mubtadi’een (p. 68).
[4]-Mu'jam Maqayis Al-Lugha (vol. 3, p. 207).
[5]-Al-Shirbini, Muhammad Al-Khatib, Al-Iqna' fi Hall Alfaz Abi Shuja' (vol. 1, p. 8).
[6]-Qal’aji, Muhammad Rawwas, Mu'jam Lughat al-Fuqaha (p. 242).
[7]-Al-Haskafi, Muhammad ibn Ali, Al-Durr Al-Mukhtar wa Hashiyat Ibn Abidin (Radd al-Muhtar) (vol. 2, p. 119).
[8]-Hashiyat Ibn Abidin (vol. 2, p. 119).
[9]-Ibn Al-Hajib, Jamal al-Din ibn Umar, Jami’ al-Umm (p. 136), Al-Yamama for Printing and Publishing, Beirut, 1st Edition, 1998.
[10]-Al-Mudawwana (vol. 1, p. 197).
[11]-Al-Ansari, Zakariya ibn Muhammad, Al-Ghurar Al-Bahiyya fi Sharh Al-Bahja Al-Wardiyya (vol. 1, p. 387).
[12]-Al-Insaf fi Ma'rifat Al-Rajih min Al-Khilaf by Al-Mardawi (vol. 2, p. 200).
[13]-The previous reference.
[14]-See Al-Mabsut by Al-Sarakhsi (vol. 1, p. 228).
[15]-See Hashiyat Ibn Abidin (vol. 2, p. 119).
[16]-See Al-Bayan wa al-Tahseel (vol. 1, p. 393).
[17]-Ibn Hazm, Ali ibn Ahmad Al-Zahiri, Al-Muhalla bil Athar (vol. 3, p. 331).
[18]-Mughni Al-Muhtaj ila Ma’rifat Ma’ani Alfaz Al-Minhaj (vol. 1, p. 443).
[19]-Al-Sijistani, Abu Dawud Sulayman ibn Al-Ash’ath, Sunan Abi Dawud, Book of Jihad, Chapter on the Prostration of Gratitude, Hadith no. 2775.
[20]-Sunan Abi Dawud, Book of Jihad, Chapter on the Prostration of Gratitude, Hadith no. 2774; also narrated by Ibn Majah in Sunan Ibn Majah, Book of Establishing the Prayer and its Sunnah, Chapter on the Prayer and Prostration for Gratitude, Hadith no. 1394.
[21]-Ibn Majah, Muhammad Ibn Yazid Al-Qazwini, Sunan Ibn Majah, Book of Establishing the Prayer and its Sunnah, Chapter on the Prayer and Prostration for Gratitude, Hadith no. 1393.
[22]-Al-Mardawi, Ali ibn Sulayman, Al-Insaf fi Ma'rifat Al-Rajih min Al-Khilaf (vol. 2, p. 200).
[23]-Al-Rawd Al-Murbi’ Sharh Zad Al-Mustaqni’ (p. 121).
[24]-Tuhfat Al-Muhtaj fi Sharh Al-Minhaj wa Hawashi Al-Sharwani wa Al-Abadi (vol. 2, p. 218).
[25]-Al-Hattab, Muhammad ibn Muhammad Al-Tarabulsi, Mawahib Al-Jalil fi Sharh Mukhtasar Khalil (vol. 2, p. 62).
[26]-See Al-Minhaj Al-Qawim Sharh Al-Muqaddima Al-Hadramiyya (p. 66).
[27]-Al-Muhalla bil Athar (vol. 1, pp. 95).
