sugüd al-Qur'än in hadTt literature*
By Roberto Tottoli, Naples
Sugüd (prostration) is a fundamental part of the ritual prayer
(salät); it is the highest practice of religious devotion and it is
due to God only. Apart from prostration during ritual prayer and
the generic prostration of thanksgiving to God/ Muslim tradi¬
tions also prescribe sugüd when listening to the recitation of cer¬
tain Qur'anic verses (sugüd al-Qur'än). There are numerous tra¬
ditions about this sugüd al-Qur'än, even if there is no agreement
in the sources about which of the Qur'änic verses the believer
should prostrate himself to. Scholars have almost completely
overlooked the question of the sugüd al-Qur'än, although recently
U. Rubin has dedicated a few pages to it and A. Rippin has written
a short introduction to the matter for the Encyclopaedia of Islam.^
The following pages will attempt to discuss the traditions and the
controversies concerning this Muslim practice, as shown by the
in-depth treatment of it in hadTt literature. The thesis of this essay
* This article is a part of a wider study concerning sugüd in IVluslim traditions and literature: its origin and its meaning. I started this research while I was in Je¬
rusalem during 1993-94 as part of my doctorate program at the Dipartimento di Studi e Ricerche su Africa e Paesi Arabi of the Istituto Universitario Orientale, Naples; I would like to thank the Lady Davis Fellowship Trust that granted me a scholarship to study at the Hebrew University. I am also indebted to ProL M.J. Ki¬
ster for his advice about this subject when I was in Jerusalem and for his invalua¬
ble suggestions. My thanks are due also to Prof G.Canova, Prof M. Lecker and
Prof U. Rubin for their comments on a first draft of this article.
' What hadlt collections usually call sugüd al-shukr; about this practice see R. Tottoli: The thanksgiving prostration (sujüd al-shukr) in Muslim traditions, forthcoming.
2 See U. Rubin : TTie Eye of the Beholder. The Life of Muhammad as Viewed by the Early Muslims. Princeton 1995, 163-66; an introduction to the argument is at p. 163, then Rubin deals with the traditions concerning the prostration at the reci¬
tation of the süra of the Star (no. 53); and A. Rippin, in Encyelopaedia of Islam (=
El^), Leiden-London 1960 f, s.v. Sadjda.
is that the rich material about sugüd al-Qur'än demonstrates the
early Arab attitude toward prostration, and that this attitude in¬
fluenced debate amongst subsequent generations of Muslims.^
***
It was through ritual prayer that prostration entered into Mus¬
lim devotion. Nevertheless the sugüd did not meet the Arabs' ap¬
proval and there is a large body of evidence in Muslim literature
that Arabs disliked prostrating themselves on the ground during
the prayer."* This same reluctance is also evident in connection
with the traditions dealing with the sugüd al-Qur'än, even though
it is clearly stated in the Qur'än that the believer must prostrate
himself when he hears the recitation of Qur'änic verses.'' Some
historical reports contain evidence of the Arab attitude toward
prostration at the recitation of the Qur'än during the time of the
Prophet.
A tradition attributed to the Companion 'Abdalläh b. Mas'üd
(d. 32/652)* clearly shows the opposition of the people of Mecca
to prostration at the recitation of Qur'änic verses: "The Prophet
prostrated himself while reciting the süra of the Star at Mecca;
the others followed his example except an old man {sayh) who
took a handful of pebbles or earth and raised it to his forehead,
saying these words: 'This is enough for me'. I saw that he was la¬
ter killed in a state of unbelief'.' Some other versions of this tra-
' The question of the early Arab attitude towards sugud is dealt with at length in R. Tottoli: Muslim aUitudes towards prostration (sujijd). I. Arabs and prostra¬
tion at the beginning of Islam and in the Qur'än, forthcoming. See also, concerning the prostration in later literature, R. Tottoli: Mushm attitudes towards prostration (sujüd). 11. The prominence and meaning of prostration in Muslim literature, forth¬
coming.
" See Tottoli, Muslim attitudes towards prostration (sujüd). I., and the refer¬
ences quoted there.
5 See the verses quoted at p. 376. The transladon of Qur'änic verses through¬
out the ardcle are taken from A.J.Arberry: The Koran Interpreted. Oxford 1964;
in some cases the translation has been slightly modified. The technical term used to indicate a Qur'änic verse during the recitadon of which Muslims must prostrate themselves in sagda.
" On him see EI^, s.v. Ibn Mas'Od (J.-C. Vadet).
' Qara'a l-nahi (.9) al-nagm bi-Makka fa-sagada ßhä wa-sagada man ma'ahu gayra sayh ahada kaffan min hasan aw turäb wa-rafa'ahu ilä gahhatihi wa-qäla:
yakfini hadä fa-ra'aytuhu ba'da dälika qutila käßran : BuhärT: SahTh. Beirut 1992, II, 326 no. 1067; see slighdy different versions in II, 327 no. 1070, V, 10 no.3972;
dition add that this man prostrated himself on the handful of
earth, but the end does not change: he died as a polytheist.* The
meaning of this tradition is clear: the refusal to throw oneself
down for the sugüd is equal to unbelief. Other versions add that
he was a man of the Qurays,' the tribe of Muhammad, or that his
name was Umayya b. Halaf'"
The expedient of raising a handful of earth to the forehead is
not mentioned only in this case. In some versions of the famous
episode of the revelation of the satanic verses, where the Prophet
paid homage to the old pagan goddesses, all those present -
Muslim and non-Muslim - threw themselves down for sugüd,
with the exception of al-WalTd b. al-MugTra." He raised a hand¬
ful of earth to his forehead and performed sugüd in this way, be-
and see Muslim: SahTh. Ed. M.F.'Abd al-Bäqi. Cairo 1991, I, 405 no.576; Ibn
AbT Sayba: al-Musannaf ßl-ahädit wa-l-älär. Beirut 1989, 1, 458 (Salät, 209); Ibn Huzayma: SahTh. Ed. M. M. al-A'zaml Beirut 1992, 1, 278 no.553; Ibn Balaban:
al-Ihsän bi-tartTb sahTh Ibn Hibbän. Beirut 1987, IV, 188 no.2753; Ahmad b. Han¬
bal: Musnad. Ed. 'A.M. al-DarwTs. Beirut 1991, II, 62 no.3805, II, 137 no.4164, II, 150 no. 4235, II, 189 no. 4405; al-Häkim al-NTsäbürT: al-Mustadrak 'alä l-sahT-
hayn. Beirut 1990, I, 342 nos. 803-4; Abü Däwüd: Sunan. Cairo 1988, II, 60
no. 1406; BayhaqT: al-Sunan al-kubrä. Beirut 1994, II, 445 no. 3709, II, 457
no. 3766; Ibn al-Ga'd: Musnad. Beirut 1990, 77 no. 426; DärimT: Sunan. Damas¬
cus 1991, I, 364 no. 1437; Abü 'Awäna: Musnad. Beirut n.d., II, 207: sayh kabTr;
al-MuttaqT al-HindT: Kanz al-'umrnäl ß sunan al-aqwäl wa-l-afäl. Beirut 1979, VIII, 146 no.223I5; Ibn al-'ArabT: Ahkärn al-Qur'än. Beirut 1988, II, 373, IV, 172; Häzin: Lubäb al-la'wTl ß ma'änT l-tanzTl. Cairo 1955, VI, 272; Ibn SähTn: al- Näsih wa-l-mansüh min abhadTt. Beirut 1992, 149 no. 231; Ibn KatTr: al-Bidäya wa-l-nihäya. Beirut 1966, III, 90-91. See also what Rubin says about this tradi¬
tion: The Eye of the Beholder, 165-6.
' BuhärT, SahTh, IV, 616 no.3853, VI, 356 no. 4863; HaytamT: Magma'al-za- wä'id wa-manba' al-fawä'id. Beirut 1967, II, 286: a very different version.
' Abü Ya'lä: Musnad. Ed. H.S.Asao. Beirut 1989^, IX, 140 no.5218; Ahmad b. Hanbal, Musnad, II, 35 no. 3682.
BuhärT, SahTh, VI, 356 no. 4863; Ibn al-'ArabT, Ahkäm, IV, 172; BagawT:
Ma'älim al-tanzTl. Cairo 1955, VI, 272; Häzin, Lubäb, VI, 272; see also Abü
'Awäna, Mumad, II, 207: he died at Badr. Umayya b. Halaf al-GumahT (d. 2/
624) was the father of the Companion Safwän b. Umayya b. Halaf; on both see
Ibn Hagar: al-Isäbaß tamyTz al-sahäba. Ed. A.Sprenger et al., Calcutta 1856 f, repr Beirut n.d., III, 246-47 no.4068.
" Al-Wälid b. al-MugTra was leader of the MahzOm, one ofthe most powerful men in Mecca, and an adversary of the Prophet; he died before the higra of the Prophet. On him see ZubayrT: Kitäb nasab Qurays. Ed. E. Levi-Proven^al. Cairo 1982', 300 f
cause "he was very old and he could not prostrate himself." in
this tradition al-WalTd b. al-MugTra did not prostrate himself be¬
cause of his age: he was too old and he was not able to throw
himself down, so he decided to perform his sugüd by raising a
handful of earth.This tradition says that this old Meccan chief
would have prostrated himself at the recitation of the satanic
verses but he was not able to do that.
A different tradition recorded in the Mu'gam al-kabTr of Ta¬
baräni (d. 360/971) points out that al-WalTd's refusal to prostrate
himself derived from old pagan rules of honour. According to
this tradition all the people of Mecca were converted to the new
religion when the Prophet preached Islam. This conversion oc¬
curred before ritual prayer became obligatory. So many people
used to prostrate themselves at the recitation of Qur'änic verses
that, because of the crowd, there was no more space to make jw-
güd. This was the situation when al-WalTd b. al-Muglra, Abü
Gahi b. Hisäm'"* and other leaders came back from al-Tä'if,
where they had been during that time. When they saw what was
'2 Tabari: Ta'rih al-rusul wa-l-mulük. Ed. M.A. al-F. IbrähTm. Cairo 1960-69, II, 338 [= Ed. M.J.DE Goeje et al. Leiden 1879-1901, I, \\9i]: fa-innahu käna sayhan kabiran fa-lam yastati' al-sugüd; TabarT: Gärni' al-bayän 'an ta'wil äy al-
Qur'än. Cairo 1968, XVII, 187: differing versions where it is said that al-WalTd lä yaqdiru 'alä l-sugüd; TabaränT: al-Mu'gam al-kablr. Cairo n.d., IX, 22 no. 8316:
ragulan kabiran, translated by Rubin in: The Eye qf the Beholder, 160-1; see also Muqätil b. Sulaymän: Tafsir. Ed. 'A.M.Sihäta. Cairo 1979-1990, IV, 162; Hayta¬
mT, Magma', VI, 33; BayhaqT: Dalä'il al-nubuwwa. Beirut 1985, II, 286; Ibn al- 'ArabT, Ahkäm, III, 303; Ibn KatTr: Tafsir al-Qur'än al-'azlm. Beirut n.d.. Ill, 368; MäwardT: al-Nukat wa-l-'uyün. Beirut 1992, IV, 36. About this episode see J. Burton: Those are the high-ßying cranes. In: JSS 15 (1970), 247; and especially Rubin, The Eye of the Beholder, 156L, who also discusses the different versions of the traditions, in relation to the prostration at the süra of the Star which we have mentioned above and which will also be dealt with below.
'■' In another version, in Ibn Sa'd: al-Tabaqät al-kubrä. Ed. I. 'Abbäs. Beirut n.d., 1, 205; and Fahr al-DTn al-RäzT: al-Tafslr al-kablr. Mafätih al-gayb. Beirut 1990, XXIII, 44; Id." 'Ismat al-anbiyä'. Beirut 1988, 122, with al-WalTd also Abu Uhayha Sa'Td b. al-'Äs did not throw himself down. SuyütT: al-Durr al-mantür fi I- tafslr al-ma'tür. Beirut 1983, VI, 68, does not mention al-WalTd, but only Abü Uhayha, including what he said during this 'standing' sugüd. Moreover, see Mu¬
qätil, Tafsir, III, 744: the Prophet prostrates himself at the recitation of the Qur¬
'än, but Meccan unbelievers say that they prostrate themselves to their divinities only.
Abü Gahi, strong adversary of Muhammad, succeeded al-WalTd b. al-Mu-
glra as chief of the Mahzüm some years before the higra. He died at Badr in 2/
624; see El^, s.v. (W.m"watt).
Traditions and controversies conceming ... 375
going on in Mecca they asked the people if they had abandoned
the faith of their fathers. At these words the people of Mecca
abandoned Islam.Even if the historical accuracy of this report
cannot be established, there can be no doubt that the general atti¬
tude reflects a real opposition toward prostration. It is not by ac¬
cident that ritual prayer is mentioned at this point, nor is the
mention of the sugüd a mere symbol of the spread of Islam.'*
Prostration can be considered the subject of this tradition and it
is the performance of the sugüd that the leaders refused upon
their return from al-Tä'if. The mention of the ritual prayer in the
beginning of the tradition could indicate that Muhammad had
not yet revealed the duty of the prayer, and consequently sugüd
was not too exacting but was limited to the recitation of some
Qur'änic verses, and so while the people of Mecca could accept
this practice, the old QurashT leaders could not.
Another tradition points to the refusal of the Quraysh to pros¬
trate themselves: the Prophet and the Muslims prostrated them¬
selves at the recitation of the süra of the Star, with the exception
of two men who wanted to achieve notoriety." This tradition is
one of the numerous ones dealing with the question of the pros¬
tration at the recitation of the süra of the Star which will be dis¬
cussed below. It indicates that pagan pride - and not old age - is
the real reason for the refusal of the prostration prescribed by
Muhammad with his new faith.'* Some other important tradi¬
tions associated with Arab pagan rules of honour specify that a
sayh should not throw himself down in prostration. SuyütT
(d. 911/1505) relates in his tafsir that Abraham said to a sayh
who was prostrating himself to an idol: "And do you, old one,
prostrate yourself to this small (idol)? The small one should pros¬
trate himself to the big one!"" Further such evidence comes from
'5 TabaranT: al-Mu'gam al-kabTr. XX, 5 no.2; HaytamI, Magma', II, 284;
translated by Rubin, The Eye of ihe Beholder, 158.
This is what Rubin, The Eye of ihe Beholder, 158, seems to argue. ^
" ... diä ragulayn mm Quraysh arädä bi-dälika l-suhra: Ibn AbT Sayba, al-
Musannaf II, 460; Ahmad b. Hanbal, Musnad, 111, 447 no.9718; Ibn al-Ga'd,
Musnad, 406 no. 2768; HaytamT, Magma', II, 285; BayhaqT, al-Sunan al-kubrä, II, 455 no. 3754; Ibn Huzayma, SahTh, I, 284: in the title of the bäb.
" But see what Rubin argues: The Eye of ihe Beholder, 166.
" Al-Durr, V, 637: anla sayh lasgudu li-hädä l-sagTr innamä yanbagT li-l-sagTr an yasguda li-l-kabTr.
ii
a report in which Muhammad's grandfather ""Abd al-Muttahb
prostrated himself before Sayf b. DT Yazan who invited him to
raise his head saying: "Raise your head, O old man (al-sayh)"
***
As has already been said, this unwillingness clashes with some
clear Qur'änic verses that specifically prescribe the duty to per¬
form sugüd during the recitation of the Qur'än. These verses are
Qur. 17:107: "Those who were given the knowledge before it
when it is recited to them, fall down upon their faces prostrat¬
ing"; Qur. 19:58: "When the verses of the All-merciful were re¬
cited to them, they fell down prostrate, weeping"; Qur. 84:21:
"And when the Qur'än is recited to them they do not prostrate
themselves?"; and especially Qur. 32:15: "Only those believe in
Our verses who, when they are reminded of them, fall down
prostrate and proclaim the praise of their Lord, not waxing
proud". The last verse is particularly clear and Qur'än commen¬
taries need to add only brief explanations: who believes pros¬
trates himself to the Qur'än, without proud or haughty refusal. 2'
These Qur'änic verses that urge people to prostrate themselves
must not be confused with the verses to which the believer should
throw himself down in sugüd. These are definite verses that con¬
stitute the proper sugüd al-Qur'än: when the believer listens to
them he should prostrate himself. What follows is a discussion of the
traditions that in hadTt literature deal with this sugüd al-Qur'än,
including the usual profusion of particulars and variant versions.
Some of the traditions in hadTt literature deal with the total
number of ritual prostrations in the Qur'än; this number ranges
between four and fifteen thus reflecting two opposing attitudes:
to either restrict the practice of prostration or to follow the reli¬
gious precept to prostrate at the recitation of the Qur'än.^^ Some
2° Ibn Habib: Kitäb al-munammaq. Beirut 1985, 431. For further references see Tottoli, Muslim attitudes towards prostration (sujüd). I, n.42.
2' See, for instance, Muqätil, TafsTr, III, 451, where it is said that Muslims must not follow Meccan unbelievers that takahbarü 'an al-.valät, see also Samar¬
qandi: TafsTr. Beirut 1993, III, 30; TabarT, Gämi', XXI, 99; MäwardT, al-Nukat, IV, 361.
22 HadTt collecdons discuss this subject in chapters under the dtle sugüd ab Qur'än or sugüd al-tiläwa ; the most comprehensive discussion on the number of
traditions say that there are ten passages to which the behever
should prostrate himself, when he listens to their recitation,or,
when a disputed verse is included, that the total number of pros¬
trations is eleven.These figures exclude all the sagdas from the
final part of the Qur'än, which is called mufassal, i.e. the part
from the süra of the Apartments (no. 49) to the end.^^ Some other
traditions call 'azä'im al-sugüd four verses as containing an im¬
perative duty for the believer to prostrate himself These passages
are usually 32:15, 41 :38, 53:62 and 96:19.2* In a version of these
traditions, 'All b. AbT Tälib (d. 40/661) adds he is astonished
when he is told that there are no prostrations in the mufassalP
In fact these traditions dealing with the 'azd'im al-sugüd also
prescribe prostration for verses from the mufassal. Moreover,
other traditions include verses from the mufassal and say that
sagdas in the Qur'än is given by Häzin, Lubab, V, 29; see also Rippin in: EI^, VHI, 740.
" 'Abd al-Razzäq: al-Musannaf. Ed. H. al-R.al-A'zamT. Beirut 1983^, HI, 335 no. 5859; Ibn AbT Sayba, al-Musannaf, I, 470: in the opinion of scholars in Mecca and Medina there are ten sagdas; SuyiJtT, al-Durr, III, 639; QurtubT: al-Gämi' li- ahkäm al-Qur'än. Cairo 1967, VII, 357.
2" 'Abd al-Razzäq, al-Musannaf III, 335-6 nos. 5860-5861; Ahmad b. Han¬
bal, Musnad, VIII, 162 no. 21750, X, 418 no. 27564; Ibn Mäga, Sunan, I, 335
no. 1055; Abu Däwüd, Sunan, II, 59 no. 1401; TirmidT: al-Gämi' al-sahTh. Cairo 1975, II, 457-8 nos. 568-9; BayhacjT, al-Sunan al-kubrä, II, 444 nos. 3704-6; Suyü¬
tT, abDurr, III, 639; QurtubT, al-Gämi', VII, 357; Ibn Qayyim al-Gawziyya: Zäd al-ma'äd fl hady hayr al-'ibäd. Cairo 1987, I, 132.
2' Ibn Mäga," Sunan, I, 335 no. 1056; Ibn AbT Sayba, al-Musannaf I, 457-8,
469; Mälik b. Anas: Kitäb al-muwatla\ Ed. M.F.'Abo al-BäqT, Beirut 1988, I,
207; 'Abd al-Razzäq, al-Musannaf, III, 343 nos. 5900-5903; BayhaqT, al-Sunan al-kubrä, II, 444 no.3707; TirmidT, al-Gämi', II, 465, no.575; SuyütT, al-Durr, II, 639; al-MuttaqT al-HindT, Kanz, VIII, 143 no.22297; BagawT, Ma'älim, V, 29.
2" See 'Abd al-Razzäq, al-Musannaf, 111, 336 no. 5863; Ibn AbT Sayba, al-Mu¬
sannaf, I, 459, 469-470; 'Abdallah b. Wahb: al-Gämi' (fl 'ulüm al-Qur'än), [ =
Al-Gämi'. Die Koranwissenschaften. Ed. M. Muranyi. Wiesbaden 1992], 20b,
22a-22b; BayhaqT, al-Sunan al-kubrä, II, 446 nos.3714-16; 'Abdalläh b. Ahmad:
Masä'd al-imäm Ahmad b. Hanbal. Beirut 1988, 104; HaytamT, Magma', II, 285;
al-MuttaqT aKHindl, Kanz, VIII, 146 no.223I7; Ibn al-'ÄrabT, Ahkäm, IV, 425;
QurtubT, al-Gämi', XX, 128-29; Ibn Ishäq al-BagdädT: Musnad al-imäm Zayd.
Beirut n.d., 132: there are four 'azä'im, and the believer can prostrate himself to the other sagdas if he likes; see also RulTnT: al-Käfl. Teheran 1967, III, 317. But according to a tradition attributed to Sa'Td b. Gubayr (d. 95/714) the 'azä'im ab sugüd are three verses: see Ibn Abi Sayba, al-Musannaf I, 470; on Sa'Td b. Gu¬
bayr see F. Sezgin: Geschichle des arahischen Schrifttums. I. Leiden 1967, 28.
2' Al-Häkim, d-Mustadrak, II, 577 no. 3957.
there are twelve or fourteen sagdas}'^ When all of the disputed
verses and the prostrations in the final part of the Qur'än are in¬
cluded the number reaches fifteen,^" or even sixteen if the contro¬
versial prostration at Qur. 15:98 is included.-" An attempt to har¬
monize these differing interpretations can be found in the state¬
ment that the Prophet used to prostrate himself at the recitation
of the verses from the mufassal when he was in Mecca, but that
he stopped when he moved to Medina.^^
Some hadits deal with the sugüd al-Qur'än in general and de¬
scribe the attitude ofthe Companions and Successors of Muham¬
mad toward this practice. It is interesting to note that these tradi¬
tions manifest a clear inclination, ascribed to Companions and
Successors, to limit the practice of sugüd al-Qur'än. Some hadits
relate that it is even possible to replace prostration with a gesture
of the head in some situations.There are other traditions in
which a gesture ofthe head is accepted in the place of prostration
when a person hears a sagda while walking or riding an ani¬
mal.^"* Further evidence concerning this attitude can be found in
those statements that permit believers to say a tasllm (i.e. al-sa¬
läm 'alaykum) with the prostration: some of these traditions seem
to permit its substitution for prostration.-'^ It is for this reason
that, in a tradition attibuted to al-Hasan al-BasrT (d. 110/728), it
2' Ibn AbT Sayba, al-Musannaf, I, 469; al-MuttaqT al-HindT, Kanz, VIII, 145 no. 22309.
2' BagawT, Ma'älim, V, 28 and Häzin, Lubäb, V, 29; see also Ibn al-GawzT:
Zäd al-masTrß 'ilm abtafsTr. Damascus - Beirut 1965, V, 455.
'° 'Abdalläh b. Ahmad, Masä'il, 103 no.367, 104; Ibn Mäga, Sunan, I, 335
no. 1057; Abü Däwüd, Sunan, II, 59 no. 1401; BayhaqT, al-Sunan al-kubrä, II,
445 no.3708, II, 449 no.3727; al-Häkim, abMusladrak, I, 345 no.811; Däraqutni:
Sunan. Cairo n.d., I, 408; Ibn al-'ArabT, Ahkäm, II, 368-9: with a complete list;
Ibn Qayyim al-Gawziyya, Zäd al-ma'äd, I, 132; SuyütT, al-Durr, II, 639; BagawT, Ma'älim, V, 28-9; QurtubT, al-Gämi', VII, 357; Ibn al-GawzT, Zäd, V, 455.
'' See QurtubT, al-Gämi', VII, 357.
'2 'Abd al-Razzäq, al-Musannaf, III, 343-4 no. 5904; Abü Däwüd, Sunan, II, 59 no.l403; BayhaqT, al-Sunan al-kubrä, II, 443 no. 3701; Ibn al-'ArabT, Ahkäm,
II, 373; Ibn SähTn, al-Näsih, 149-50 no. 234; Ibn Qayyim al-Gawziyya, Zäd ab
ma'äd, I, 132: this is da'Tf, but cf. Ibn Huzayma, SahTh, I, 281 no. 559.
" 'Abd al-Razzäq, al-Musannaf III" 349 nos. 5927-29.
Ibn AbT Sayba, abMusannaf I, 453-4, I, 455-56; 'Abd al-Razzäq, al-Mu¬
sannaf III, 349 no. 5928; BayhaqT, al-Sunan al-kubrä, II, 461 no. 3776.
'5 'Abd al-Razzäq, al-Musannaf, IIIj 350 no. 5932; Ibn AbT Sayba, al-Musan¬
naf I, 452; see 'Abdallah b. Wahb, al-Gämi' (fi 'ulüm al-Qur'än), 20b.
is stated that there is no taslim in sugüd?^ There is further evi¬
dence in various hadits that the same attitude is apphcable in
some other situations. The Companion and Caliph 'Utman b.
'Affän (d. 35/655) passed a qäss who was reciting a sagda with¬
out prostrating himself, saying: prostration is a duty only for
those sitting to listen to the sagda?^ This tradition suggests the
general negative attitude towards qussäs. A report preserved by
BuhärT (d. 256/870) states that al-Sä'i'b 'b. YazTd (d. 96/714) did
not prostrate himself at the prostration of the qäss.^^ In fact in
his book about innovations {al-bidd), Ibn Waddäh (d. 287/900)
points out the tendency of qussäs to shorten sugüd al-Qur'än .^'^
There are also traditions of this kind in connection with the
Companion and Caliph 'Umar b. al-Hattäb (d. 23/644) that un¬
derline his doubts about this type of religious practice. His
behaviour was controversial: he prostrated himself at the recita¬
tion of a sagda one Friday, but the following week, while reciting
the same verse and while people beside him were throwing them¬
selves down for sugüd, he said: "It is not our duty to do so, un¬
less we want to"; he recited the verse but did not prostrate him¬
self."*" In other versions 'Umar did not prostrate himself and even
'Abd al-Razzäq, al-Musannaf, III, 350 no. 5933; Ibn AbT Sayba, al-Musan¬
naf, I, 452.
'Abd al-Razzäq, al-Musannaf, III, 344 no. 5906: the tradition goes back to Ibn al-Musayyab who relates that he does the same, see also III, 219 no. 5401;
and see, with other Companions, 'Abd al-Razzäq, al-Musannaf, III, 345
no. 5908-5910; 'Abdalläh b. Wahb, al-Cämr (ß 'ulüm al-Qur'än), 22a; BuhärT,
SahTh, II, 328. But see Ibn AbT Sayba, al-Musannaf, I, 456-7: some traditions State that prostration is a duty for those hearing a sagda; see also BayhaqT, al-Su¬
nan al-kubrä, II, 459 no.3768; Ibn al-'ArabT, Ahkäm, III, 455; cf Abü 'Awäna, Musnad, II, 207; and Mälik b. Anas, Kitäb al-muwalla', I, 207.
'" BuhärT, SahTh, II, 329.
" Kitäb al-bida'. Ed. M.I. Fierro, Madrid 1988, 170; see the translation at p.289 and note 56 at pp. 288-9, where the question is shortly discu.ssed. Against the tendency to shorten the sugüd abQur'än, see Ibn AbT Sayba, abMusannaf, I, 454-5, 470.
Mälik b. Anas, Kitäb abmuwatla', I, 206; 'Abd al-Razzäq, al-Musannaf, III, 346 no.5912; BayhaqT, al-Sunan al-kubrä, II, 456 no.3756; TirmidT, al-Gä¬
mi'', II, 467 no.576; Ibn al-'ArabT, Ahkäm, II, 370: this is the tradition mentioned by those maintaining that sugüd al-Qur'än is not obligatory; QurtubT, al-Gämi'', VII, 328; see also al-MuttaqT al-HindT, Kanz, VIII, 142 nos. 22293-94, VIII, 144 no. 22301; Ibn Huzayma, SahTh, I, 285 no. 567: he was reciting the süra of the Bee (no. 16). In other versions the words "It is not our duty to do so, unless we want to" are attributed to Ibn 'Umar (< Näfi'); see 'Abd al-Razzäq, al-Musan-
prevented others from prostrating themselves. 'Umar's attitude
was a well-known fact: Ibn Sihäb al-Zuhrl (d. 125/743 ca.), deal¬
ing with sugüd al-Qur'än, says that 'Umar sometimes used to
prostrate himself and sometimes not.'*^ 'Abd al-Razzäq (d. 211/
826) relates that at the recitation of a sagda, when he and the
people beside him prostrated themselves, 'Umar said: "If you
had not prostrated yourselves, I would not have, because this is
not in the ritual prayer"."*^ This same attitude is present in tradi¬
tions under the name of 'Abdalläh b. Mas'Od. Ibn Mas'Od did
not prostrate himself when a certain Sulaymän b. Hanzala recited
a sagda, but he watched him and said: "If you prostrate yourself,
I will prostrate myself too"."''' Some traditions attempt to explain
this behaviour; Zayd b. Aslam (d. 136/753) relates that a man re¬
cited a sagda near Muhammad and after finishing the recited
süra asked him: "Is there not a sagda in this süra (and you did
not prostrate)?". The Prophet answered: "Yes, but you were the
imäm : if you had prostrated yourself, we would have prostrated
ourselves"."*^ In fact many hadits suggest to follow the imäm in
the prostration."** Ibn Mas'üd mentions another way to avoid the
naf. III, 341 no. 5889; BuhärT, SahTh, II, 329 no. 1077; BayhaqT, a/Sunan al-ku¬
brä, II, 455 no. 3755; but cf. Ibn AbT Sayba, al-Musannaf I, 475. The various ver¬
sions are discussed by 'AynT: 'Umdat al-qärT. Sarh sahTh al-BuhärT. Cairo 1972, VI, 105-6.
Mälik b. Anas, Kitäb al-muwatla', I, 206: mana'ahum an yasgudü; al-Mut¬
taqT al-HindT, Kanz, VIII, 144 no. 22301; BayhaqT, al-Sunan al-kubrä, II, 456 no.3756. About this tradition see also J. Schacht: 77ie Origins qf Muhammadan Jurisprudence. Oxford 1950, 164; M.M.AzMi: Studies in Early HadTth Literature.
Beirut 1968, 238-39.
"2 'Abdalläh b. Wahb, al-Gämi' (fi 'ulüm al-Qur'än), 22b. See, on Ibn Sihäb al-ZuhrT, M. Lecker: Biographical notes on Ihn Shihäb al-Zuhn. In: JSS 41 (1996), 21-63.
'Abd al-Razzäq, al-Musannaf III, 344 no. 5905: law lä annakum sagadtum mä sagad tu wa-laysa fl 1-salät.
^ 'Abd al-Razzäq, al-Musannaf III, 344-5 no. 5907; BayhaqT, al-Sunan al-
kubrä, II, 460 no. 3771: "You are our imäm : prostrate yourself and we shall pros¬
trate ourselves with you".
'Abd al-Razzäq, abMusannaf, III, 346 no. 5914; Ibn AbT Sayba, abMusan¬
naf, I, 472; BayhaqT, abSunan al-kubrä, II, 459 no. 3770; and see, concerning su¬
güd, if the imäm does not prostrate himself: SaybänT: al-Gämi' al-sagTr. Beirut 1986, 102; and cf Mälik b. Anas, Kitäb al-muwatta', I, 206.
Ibn AbT Sayba, al-Musannaf I, 476; see also 'Abdalläh b. Ahmad, Ma¬
sä'il, 104; and 'Abdalläh b. Wahb, al-Gämi' (fl 'ulüm al-Qur'än), 22a: idä qara'ta l-sagda wa-anta tatlü 'alä qawm fa-sgud.
prostration at the recitation of a sagda : if the verse is at the end
of a süra, the behever can replace it with a rukü'^^ Another tra¬
dition suggests that 'Atä' b. AbT Rabäh (d. 115/733) said that this
was possible for every sagda in the Qur'än."**
Some traditions oppose the tendency to reduce the practice of
sugüd al-Qur'än and state that the believer must prostrate himself
in this religious practice. It is said, for instance, that when the
Prophet used to recite a sagda, he would prostrate himself and
all his Companions would prostrate themselves with him till
there was not enough space left to lean a forehead."" 'Ä'isa
(d. 58/678) said that for every prostration at the recitation of a
sagda, the believer is put a degree higher in Paradise and one of
his sins is erased.^" A tradition describing the Day of the Resur¬
rection states that the prophets will recite their holy scriptures
and they will prostrate themselves together with all the creatures,
and finally Muhammad will recite all the süras of the Qur'än
and he and every creature, including the bearers of the Throne,
will fall prostrate.^' In another hadTt the Prophet relates that
every time a believer recites a sagda and then prostrates himself,
the devil keeps away, weeps and says: "The son of Adam was
commanded to prostrate himself and he did so and he obtained
Paradise. I was commanded to prostrate myself, but I refused
'Abd al-Razzäq, al-Musannaf, III, 347-8 nos. 5918-19, TabaränT, al-Mu'¬
gam al-kahJr, IX, 155 no.87i2, IX, 156 nos.8714-5, IX, 159-160 nos.8732-35;
BaybaqT, al-Sunan al-kuhrä, II, 457 nos. 3763-4; HaytamT, Magma' al-zawä'id, II, 286; 'Abdallah b. Wahb, al-Gämi' (ft 'ulüm al-Qur'än), 23b; see also Ibn 'U- mar's behaviour in Ibn AbT Sayba, al-Musannaf I, 460; and cf. 'Abd al-Razzäq,
al-Musannaf III, 348 nos. 5921-22; Ibn ÄbT Sayba, al-Musannaf I, 472-3; Bag¬
dädi, Musnad al-imäm Zayd, 133.
'Abd al-Razzäq, al-Musannaf III, 348 no. 5923.
BuhärT, SahTh, II, 328, nos. 1075-1076, II, 329 no. 1079; Muslim, SahTh, I,
405 no.575; Abu Däwüd, Sunan, II, 61 no. 1412; Ibn Huzayma, SahTh, I, 279
no. 557; Abü 'Awäna, Musnad, I, 207; BayhaqT, al-Sunan al-kubrä, II, 442
no. 3699, II, 458 no. 3767; Ibn al-'ArabT, Ahkäm, II, 369; Häzin, Lubäb, II, 333;
SuyütT, al-Durr, III, 639. See also 'Abd al-Razzäq, abMusannaf III, 345
no.5911 ; al-Häkim, al-Mustadrak, I, 344 no.808; Ahmad b. Hanbal, Musnad, II,
544 no.6470; Abü Däwüd, Sunan, II, 61 no.l413; Ibn Balabän, abihsän, IV, 187
no. 2749.
'Abd al-Razzäq, al-Musannaf III, 346-7 nos. 5915-16; BayhaqT, al-Sunan al-kubrä, II, 456 no.3757; 'Abdalläh b. Wahb, al-Gämi' (ft 'ulüm al-Qur'än), 24a; SuyütT, al-Durr, III, 640.
5' Ishäq b. Bisr: Mubtada' al-dunyä wa-qisas al-anbiyä'. Oxford, Bodleian Li¬
brary, Ms Huntingdon 388, 23 a.
and I am doomed to HeU". Prodigious events are also em¬
ployed in an effort to persuade the believers to prostrate them¬
selves; a Companion heard a man telling the Prophet that he had
dreamt that he was praying under a tree and reciting a sagda.
This man prostrated himself; the tree followed him in his sugüd
and threw itself down in prostration.^^
All these traditions show that in the first century a debate arose
concerning the sugüd al-Qur'än. This debate later influenced the
differing opinions of the juridical schools regarding the obliga¬
tion of sugüd al-Qur'än : Mälik b. Anas (d. 179/795) and SäfT'T
(d. 204/820) maintained that it was not obligatory, while Abü Ha¬
nlfa (d. 150/767) held the opposite opinion.
*iHe
As we have seen hadit literature displays differing attitudes re¬
garding the question of sugüd al-Qur'än. The same controversy
can be found in the large number of traditions dealing with the
" Muslim, Sahih, I, 87 no.81; Ibn Mäga, Sunan, I, 334 no. 1052; Ahmad b.
Hanbal, Musnad, HI, 448 no.9719; al-MuttaqT al-HindT, Kanz, II, 57 no.3108;
Ibn Huzayma, SahTh, I, 276-7 no. 549; Abü 'Awäna, Musnad^ I, 206; BayhaqT,
al-Sunan al-kubrä, II, 442-3 no. 3700; 'Abdalläh b. Wahb, al-Gämi' {fl 'ulüm ab
Qur'än), 23a; Ibn Balabän, abIhsän, IV, 187 no.2748; HaytamT, Magma', II,
284; Ibn al-'ArabT, Ahkäm, II, 369; see also the sources mentioned in the notes;
BaydäwT: Anwär al-tanzTl wa-asrär al-la'wTl. Cairo 1968, I, 383; Ibn KatTr, al-Bi¬
däya, 1, 91; Häzin, Lubäb, II, 333, V, 223; QurtubT, al-Gämi', VII, 357-58; Ba¬
gawT, Ma'ähm, II, 333; SuyütT, abDurr, III, 640; SuyütT: al-Gämi' al-sagTr fl ahädJt al-basTr al-nadTr. Beirut n.d., I, 122 no.791 ; Ibn al-GawzT, Zäd, III, 315.
This episode is usually connected to the sagda in the süra of the Säd, but in some variant versions the süra is not mentioned; see Ibn Mäga, Sunan, I, 334
no. 1053; Ibn Huzayma, SahTh, I, 282 no. 562; al-Häkim, abMusladrak, I, 341
no. 799; Ibn Balabän, al-Ihsän, IV, 189-90 no.2757; Samarqandi, TafsTr, III,
134; Abü Ahmad al-Häkim: Si'är ashäb abhadTt. N.p. n.d., 63 no. 84; Ibn al-
'ArabT, Ahkäm, IV, 58; Häzin, Lubäb, VI, 51; SuyütT, abDurr, VII, 166; Ibn KatTr, TafsTr, IV, 48; QurtubT, al-Gämi', XV, 184; see also TirmidT, al-Gämi', II, 473 no. 579, V, 489 no. 3424. About the prostration of a bedouin impressed by the recita¬
tion of Qur. 15:94, see al-QädT 'Iyäd: al-Sifä' bi-la'rTf huqüq al-Mustafä. Beirut 1988, I, 262.
Ibn al-'ArabT, Ahkäm, II, 370; QurtubT, al-Gämi', VII, 357-8; TabarsT:
Magma' al-bayän fl tafsTr al-Qur'än. Beirut 1992, IV, 638: Shfites follow Säfi'I's opinion, ie. that .<:ugüd al-Qur'än is a sunna mu'akkada; see also KulTnT, al-Käfl, III, 318. And see also the discussion in TirmidT, al-Gämi', II, 467; Ibn al-GawzT, Zäd, V, 455; SaybänT, al-Gämi' al-sagTr, 102-3, and Ahmad b. Hanbal's opinion in 'Abdalläh b. Ahmad, Masä'd, 103 no.368; and see Rippin in: EI^, s.v. Sadjda.
sugüd at individual Qur'änic verses. In fact most of the material
collected by hadlt books relates to individual sagdas. The final
part ofthis article will discuss all the Qur'änic passages - contro¬
versial or not - which Muslim traditions consider sagdas.
The first of these verses is at the end of the süra of the Battle¬
ments (Qur. 7:206): "Surely those who are with thy Lord wax not
too proud to serve Him; they chant His praise, and to Him they
prostrate themselves". There is no controversy concerning the
prostration at the recitation of this verse. Some Qur'än commen¬
taries, while commenting on this verse, usually relate traditions
about sugüd al-Qur'än, or point out that this is the first sagda in
the Holy Book.^^ The most interesting remark is in Muqätil's
(d. 150/767) TafsTr, where the revelation of this verse is con¬
nected with the Meccans' refusal to prostrate.^* There are no con¬
troversies concerning the following sagdas either. These sagdas
are Qur. 13:15: "To God fall prostrate all who are in the heavens
and the earth, willingly or unwillingly, as do their shadows also
in the mornings and in the evenings"; Qur. 16:49-50: "To God
falls down prostrate everything in the heavens, and every crea¬
ture crawling on the earth, and the angels. They have not waxed
proud; they fear their Lord above them, and they do what they
are commanded"; Qur. 17:107-9: "Those who were given the
knowledge before it when it is recited to them, fall down upon
their faces prostrating, and say 'Glory be to our Lord! Our Lord's
promise is performed'. And they fall down upon their faces
weeping; and it increases them in humility"; Qur. 19:58: "When
the verses of the All-merciful were recited to them, they fell down
prostrate, weeping";^' Qur.22:18: "Hast thou not seen how to
God fall prostrate all who are in the heavens and all who are in
the earth ... God does whatsoever He will".^*
" See especially Ibn al-'Arabl, Ahkäm, II, 368-373, with a complete list of the sagdas in the Qur'än; he also relates some traditions about sugüd al-Qur'än.
See also Ibn KatTr, TafsTr, II, 446; MäwardT, al-Nukat, II, 291; BaydäwT, Anwär, I, 383; BagawT, Ma'älim, II, 333; Häzin, Lubäb, II, 333; SuyütT, abDurr, III, 639-40; TabarsT, Magma', IV, 638.
TafsTr, II, 83; see also Samarqandi, TafsTr, I, 592.
" See, about this sagda, Ibn AbT Sayba, al-Musannaf I, 470; al-MuttaqT al- HindT, Kanz, VIII, 145 no. 22307.
There were also some controversies conceming a sagda in Qur. 15:98: see the refutation by Ibn al-'ArabT, Ahkäm, III, 115, and QurtubT, al-Gämi', VII, 357.
The controversies start with the süra of the Pilgrimage (no. 22);
a sagda in this süra has already been mentioned above. A large
number of traditions state that there is a second prostration in
this süra, i.e. Qur. 22:77: "O men, bow you down and prostrate
yourselves, and serve your Lord, and do good; haply so you shall
prosper". The Prophet himself said that there were two sagdas in
this süra.^^ According to another hadTt, Muhammad said that
this süra was granted with the privilege of two sagdas.^^ The
name of 'Umar, so frequently mentioned in traditions dealing
with sugüd al-Qur'än, can be found in a report where it is said
that he prostrated himself twice at the recitation of this süra.^^
On the other hand, some traditions maintain that there is only
one prostration in this süra, and that it is the first.*^ One tradi¬
tion attempts to harmonize the contrasting versions: Ibn 'Abbäs
(d. 68/687) says that the first sagda in the süra of the Pilgrimage
is obligatory, while the second is only optional {ta'lTm).^^
After the two prostrations of the süra of the Pilgrimage Qur.
25:60 follows: "But when they are told, 'Prostrate yourselves to
the All-Merciful', they say, 'And what is the All-merciful? Shall
we prostrate ourselves to what thou biddest us?' And it increases
them in aversion"; Qur. 27:25-26: "So that they prostrate not
5' Abu Däwüd, Sunan, II, 59 no. 1402; DäraqutnT, Sunan, I, 408; Ibn al-'Ar¬
abT, Ahkäm, III, 308; QurtubT^^ al-Gämf, XII, 5. See also the references at n.30.
"° 'Abdalläh b. Wahb, al-Gämf (fl 'ulüm al-Qur'än), 23 a; al-MuttaqT al-Hin¬
dT, Kanz, I, 579 no. 2618; al-Häkim, al-Mustadrak, I, 343 no. 805; Ibn KatTr, 7a/- slr. III, 378. Cf. TirmidT, al-Gämf, II, 470-1 no. 578; and Ahmad b. Hanbal, Musnad, VI, 132-3 no. 17369, VI, 141 no. 17417; al-Häkim, al-Mustadrak, II, 423 no. 3470; QurtubT, al-Gämf, XII, 5; BagawT, Ma'älim, V, 28; al-MuttaqT al-Hin¬
dT, Kanz, I, 579 no. 2617; see also the discussion in Ibn al-GawzT, Zäd, V, 474.
Some sources attribute these words to 'Umar: Mälik b. Anas, Kitäh al-muwatta' , 1, 206; Ibn AbT Sayba, al-Musannaf, I, 463; al-MuttaqT al-HindT, Kanz, VIII, 143 no. 22299; Häzin, Lubäb, V, 29; Ibn al-'ArabT, Ahkäm, III, 308; QurtubT, ab
Gämf, XII, 5; or to Ibn 'Umar and Ibn 'Abbäs: see 'Abd al-Razzäq, abMusan¬
naf, III, 341-2 nos. 5890, 5894. On 'Abdallah b. 'Umar and 'Abdalläh b. 'Abbäs see EI^, s.w. (L. Veccia Vaglieri).
"' 'Abd al-Razzäq, al-Musannaf, III, 342 no. 5895; Ibn AbT Sayba, abMusan¬
naf I, 463; DäraqutnT, Sunan, I, 409; al-MuttaqT al-HindT, Kanz,^ VIII, 143
no. 22298; BayhaqT, al-Sunan al-kubrä, II, 450 no. 3729; QurtubT, al-Gämf, XII, 5. See also the references quoted above.
"2 Ibn AbT Sayba, al-Musannaf, I, 464; see also the discussion in Ibn al-Gaw- zT, Zäd, V, 454; and Häzin, Lubäb, V, 29.
"' 'Abd al-Razzäq, abMusannaf, III, 342 no. 5892; see also what Ibn al-'ArabT relates: Ahkäm, II, 371, III, 307; and Samarqandi, Tafsir, II, 405.
themselves to God, who brings forth what is hidden (...) There is
no god but He, the Lord of the Mighty Throne!";*'* and
Qur. 32:15, i.e. the süra of the Prostration: "Only those believe
in Our verses who, when they are reminded of them, fall down
prostrate and proclaim the praise of their Lord".*^
There are many controversial traditions and conflicting inter¬
pretations in relation to the prostration in the süra of the Säd,
i.e. Qur.38:24: "And David thought that We had only tried him;
therefore he sought forgiveness of his Lord, and he fell down,
bowing (rähfan), and he repented".** Ibn 'Abbäs relates that the
Prophet used to prostrate himself when listening to this verse
even though it is not one of the 'azä'im al-sugüd (imperative du¬
ties of the sugüd).^^ In another tradition Ibn 'Abbäs prostrated
himself at the sagda of this süra, saying that 'Umar also used to
do the same: he used to come down from the minbar and then to
go up again after the prostration; some historical reports add that
'Umar prostrated himself when he recited this süra after the con¬
quest of Jerusalem.**
In lafsTr books there are controversial traditions concerning this sagda in connection with a different reading ofthe Qur'än: a-lä yasgudü instead of allä yasgudü, see Farrä': Ma'äni al-Qur'än. N.p. n.d., II, 290; Samarqandi, TafsTr, II, 494; MäwardT, al-Nukat, IV, 204-5.
Abdalläh b. Wahb, al-Gämi' {fl 'ulüm al-Qur'än), 22 b: it is recited with the morning prayer on Friday; see also BuhärT, SahTh, II, 326 no. 1068.
*" A comprehensive discussion ofthis ja^t/a is given in Häzin, Lubäb, VI, 50-1.
" BuhärT, SahTh, II, 326 no. 1069, IV, 487 no. 3422;" DärimT, Sunan, I, 365 no. 1439; Ahmad b. Hanbal, Musnad, I, 769 no.3387; 'Abd al-Razzäq, abMusan¬
naf, III, 337 no. 5865, and cf III, 337, no. 5866; TabaränT, abMu'gam al-kabTr, XI, 318 nos. 11864-65; TirmidT, al-Gämi' al-sahTh, II, 469 no.577; 'Abdalläh b.
Wahb, al-Gämi' {fl 'ulüm al-Qur'än), 22b; BayhaqT, al-Sunan al-kubrä, II, 451
no.3739; Ibn Huzayma, SahTh, I, 277 no.550; Abü Däwüd, Sunan, II, 60
no. 1409; Ibn al-'ArabT, Ahkäm, II, 371-2; IV, 58; Häzin, Lubäb, VI, 51; SuyütT, al-Durr, VII, 165; Ibn KatTr, TafsTr, IV, 48; QurtubT, al-Gämi', XV, 183; Ibn KatTr, al-Bidäya, II, 13. But cf DäraqutnT, Sunan, I, 406; Abü Ya'lä, Musnad, X, 326 no. 5919; and HaytamT, Magma', II, 285: from Abü Hurayra. See also al- MuttaqT al-HindT, Kanz, VIII, 144 no. 22304, VIII, 146 no. 22314; Ibn AbT Sayba,
al-Musannaf I, 460-1; Ahmad b. Hanbal, Musnad, I, 599 no.2521, III, 778
no.3436.
'Abd al-Razzäq, al-Musannaf III, 336 no.5862; DäraqutnT, Sunan, I, 407;
al-MuttaqT al-HindT, Kanz, VIII, 143 no.22295, VIII, 144 nos. 22302-3; BayhaqT, al-Sunan al-kubrä, II, 452 no.3744; see also the traditions in Ibn AbT Sayba, al- Musannaf I, 461. And see, about the sugüd of 'Umar after the conquest of Jeru¬
salem, WäsitT: Fadä'il ab Bayt ab Muqaddas. Ed. I.Hasson. Jerusalem 1979, 48
Other Companions, ineluding Ibn 'Abbäs, used to prostrate
themselves in this süra and there are a lot of traditions which
maintain that this prostration was obligatory.*^ A prodigious
event is invoked to persuade the Muslims to prostrate themselves
at the recitation ofthis sagda: the Companion Abü Sa'Td al-Hu-
drT (d. 74/693) dreamt of a tree prostrating itself at the recitation
of this Qur'änic verse.'" A similar tradition relates another dream
by Abü Sa'id: while he was writing the süra of the Säd, in parti¬
cular the verse of the sagda, pen, inkpot and everything around
him prostrated themselves with him." Also the Companion Abü
Müsä al-As'arl (d. 42/662 ca.) had a dream of this kind: he was
writing this süra and pen, inkpot and everything in his house fell
prostrate, praising God.'^
Another way of giving authority to the duty of prostration at
the recitation of this Qur'änic verse was to stress that the prophet
David made a sugüd (and not only a rukü') in this Qur'änic
verse, and that this is also the reason why Muhammad used to
prostrate at its recitation. Some versions of this tradition add that
David prostrated himself to ask forgiveriess, while Muhammad
used to make it to thank God.'^ But in Säfi'I's opinion it is not
no. 72; see also A. Elad: Medieval Jerusalem & Islamic Worship. Holy Places, Cere¬
monies, Pilgrimage. Leiden 1995, 132.
'Abd al-Razzäq, al-Musannaf, 111, 336-38 nos. 5864, 5867-8, 5871-2; Ibn AbT Sayba, al-Musannaf, 1, 460-1; BuhärT, SahTh, V, 234 no. 4632; BayhaqL al- Sunan al-kubrä, II, 453 nos. 3746 f.; HaytamT, Magma', II, 285; SuyütT, abDurr, VII, 166-67; Ibn KatTr, TafsTr, IV, 48-9. Regarding 'Utmän, see DäraqutnT, Su¬
nan, I, 407; BayhaqT, al-Sunan al-kubrä, II, 452-3 no. 3745; al-MuttaqT al-HindT, Kanz, VIII, 144 no. 22305.
™ HaytamT, Magma', II, 284; Ta'labT: Qi.sas al-anbiyä\ Cairo 1954, 285; Abü Ya'lä, Mumad, II, 330 no. 1069; SuyütT, al-Durr, VII, 167; QurtubT, al-Gämi', XV, 184. See also, without mendoning Abü Sa'Td, 'Abdallah b. Wahb, al-Gämi' iß'ulüm al-Qur'än), 24a-24b; BayhaqL al-Sunan al-kubrä, II, 453-54 nos. 3751- 52; BayhaqT, Dalä'il al-nubuwwa, VII, 20-21; 'Abd al-Razzäq, al-Musannaf, III, 337 no.5869; and see p.382 and n.53.
^' Ahmad b. Hanbal, Musnad, IV, 156 no.lI741, IV, 168 no.ll799; HaytamL
Magma', II, 284; BayhaqT, al-Sunan al-kubrä, II, 453 no.3750; BayhaqT, Dalä'il al-nubuwwa, VII, 20; SuyütT, al-Durr, VII, 167; Ibn KatTr, TafsTr, IV, 49.
'2 al-MuttaqT al-HindT, Kanz, VIII, 145 no. 22310. See also Samarqandi, Taf¬
sTr, III, 133-4: a man was writing under a tree; the inkpot and the tree fell pros¬
trate.
" 'Abd al-Razzäq, abMusannaf, III, 338 no. 5870; DäraqutnT, Sunan, I, 407;
Ibn Huzayma, SahTh, I, 277-8 nos.551-2; TabaränT, al-Mu'gam al-kabTr, XII, 34 nos. 12386-87; Ibn Balabän, abihsän, IV, 189 no. 2755; Nasä'T: Kitäb al-sunan ab
obligatory to prostrate oneself during the recition of a thanksgiv¬
ing sagda?'^ This statement is founded upon the established prac¬
tice of Ibn Mas'ud: he did not use to prostrate himself at the reci¬
tation of this süraJ^ It seems clear that other Companions would
also have followed Ibn Mas'üd's practice."' Also al-ZuhrT is said
not to have prostrated himself in this sagda, until he learnt that
'Utmän used to do so.'' Abü Sa'Td al-HudrT relates a tradition
that seems to confirm Muhammad's indecision about this pros¬
tration: on one occasion Muhammad prostrated himself volunta¬
rily, but at another time he only prostrated himself because those
listening to him had already prepared to prostrate themselves.'*
Another tradition in the Gämi' of 'Abdalläh b. Wahb (d. 197/
812) introduces and underlines the differing opinions of Ibn 'Ab¬
bäs and Ibn Mas'Od, adding these words by Ibn 'Abbäs: "If Da¬
vid had heard it, he would have prostrated himself'.'*^ But there
are also hadits that attempt to harmonize the conflicting reports:
he who recites the süra of the Sdd has no duty to prostrate him¬
self, unless he is reciting the süra with this particular intention.*"
According to a tradition handed down from Sa'Td b. Mansür
kubrä. Beirut 1991, I, 331 no.l029; al-MuttaqT al-HindT, Kanz, II, 57 no.3109;
BayhaqT, abSunan al-kuhrä, II, 452 no. 3741; Samarqandi, TafsTr, III, 134; for David's sugüd at the recitation of this süra see especially Sibt b. al-GawzT: Mir'ät al-zamänß ta'rikh al-a'yän. I. Ed. I. 'Abbäs. Beirut 1985, 488-9, where the ques¬
tion is dealt with; Häzin, Lubäb, VI, 51; SuyütT, al-Durr, VII, 165-6, 167; Ibn KatTr, TafsTr, IV, 48; Ibn KatTr, al-Bidäya, II, 13; QurtubT, al-Gämi', XV, 183.
MäwardT, al-Nukal, V, 90; BagawT, Ma'älim, V, 28; Ibn al-'ArabT, Ah¬
käm, II, 371-2; Ibn KatTr, TafsTr, IV, 48; see also QurtubT, al-Gämi', XV, 183.
" 'Abdalläh b. Wahb, al-Gämi' iß 'ulüm al-Qur'än), 20b; 'Abd al-Razzäq, al-Musannaf III, 338 no. 5873; Ibn AbT Sayba, abMusannaf, I, 461; TabaränT,
abMu'gam al-kabTr, IX, 156-7 nos. 8717-8722; HaytamT, Magma', II, 285; Bay¬
haqT, al-Sunan al-kubrä, II, 452 nos. 3742-43; Ibn al-'ArabT, Ahkäm, IV, 58;
SuyütT, al-Durrj VII, 167. See also Azmi, Studies in Early HadTth, 256.
Ibn AbT Sayba, al-Musannaf I, 462: Ibn Mas'üd's followers; cf also Suyü¬
tT, abDurr, VII, 167.
77
Ibn AbT Sayba, al-Musannaf I, 460.
Abü Däwüd, Sunan, II, 60-1 no. 1410; DärimT, Sunan, I, 365 no. 1438; Dä¬
raqutnT, Sunan, 1, 408; Ibn Balabän, abIhsän, IV, 188-9 no.2754; BayhaqT, al- Sunan al-kubrä, II, 451 no.3740; Ibn al-'ArabT, Ahkäm, II, 372, IV, 57-8; Häzin, Lubäb, VI, 51; SuyütT, abDurr, VII, 166; Ibn KatTr, TafsTr, IV, 49; QurtubT, ab Gämi', XV, 183.
'Abdalläh b. Wahb, al-Gämi' (ß 'ulüm al-Qur'än), 24a: "... and God or¬
dered us to follow their (sic) example".
*° 'Abdalläh b. Wahb, al-Gämi' (fi 'ulüm al-Qur'än), 21 b.
(d. 227/842), Muhammad prostrated himself at the recitation of
this süra only after the revelation of another Qur'änic verse, i. e.
Qur. 6:90.*'
The following sagda is Qur. 41:37-38: "Prostrate not your¬
selves to the sun and moon, but prostrate yourselves to God who
created them, if Him you serve. And if they wax proud, yet those
who are with thy Lord do glorify Him by night and day, and
grow not weary". HadTts state that this is an uncontroversial
prostration, *2 but some traditions maintain that the sagda is at
the end of Qur. 41 :37: "If Him you serve".*^ Ibn Mas'üd hints at
these differences of opinion when he says he prostrated himself
at the first verse of this süra}'^ Ahmad b. Hanbal (d. 241/855)
maintains that the Prophet said: "In this süra the sagda is two
sagdas". Ibn AbT Sayba (d. 235/849) includes the most compre¬
hensive report concerning this question in his Musannaf.^^
On the other hand, there is a large body of material discussing
prostration during the recitation of a verse of the süra of the Star
and this has already been referred to at the beginning of this arti¬
cle. The prostration is found in Qur. 53:62: "So prostrate your¬
selves before God, and serve Him!" A large number of reports
state that the Prophet prostrated himself at this point of the süra
of the Star.*' Prodigious events are invoked in an effort to per¬
suade Muslims to fall prostrate at the süra of the Star: at the reci¬
tation of this sagda all the Muslims and unbelievers and even
ginn prostrated themselves along with Muhammad.**
Suyütl, al-Durr, VII, 166.
*2 'Abd al-Razzäq, al-Musannaf, III, 338 no. 5874, III, 339 nos. 5876-7; 'Ab¬
dalläh b. Wahb, al-Gämf {fi 'ulüm al-Qur'än), 24a.
" 'Abd al-Razzäq, al-Musannaf III, 338 no. 5875, III, 339 nos. 5878-9.
TabaränT, al-Mu'gam al-kabir, IX, 160 no.8737; HaytamT, Magma', II,
285.
'Abdalläh b. Ahmad, Ma.sä'il, 103-4 no. 369.
*" Ibn AbT Sayba, al-Musannaf, I, 462-3; see also the comprehensive discus¬
sion in Häzin, Lubäh, VI, 112; and QurtubT, al-Gämi', XV, 364.
See pp. 372-375, and the discussion in Rubin, The Eye of the Beholder, 164- 6; see also 'Abdalläh b. Wahb, al-Gämi' {fi 'ulüm al-Qur'än), 23a; DäraqutnT, Sunan, I, 409; HaytamT, Magma', II, 285-6; NasäT, Kitäh al-sunan al-kubrä, I, 331 no. 1031; SuyütT, al-Durr, VII, 668.
BuhärT, SahTh, II, 327 no. 1071, VI, 356 no. 4862; Ibn AbT Sayba, abMusan¬
naf, I, 459; TabaränT, abMu'gam al-kabTr, XI, 318-9 no. 11866: the Prophet was
in Mecca and Jews and Chrisdans prostrated themselves with unbelievers and
ginn; TirmidT, al-Gämi', II, 464 no.575; Ibn Balabän, al-Ih.iän, IV, 188 no. 2752;
Traditions attest that the Companions followed Muhammad's
behaviour: 'Umar used to prostrate himself at the recitation of
the süra of the Star,*^ and Ibn Mas'iid used to do the same.^°
Abu Hurayra relates that he was writing this süra and when he
reached the verse of the prostration, pen and inkpot prostrated
themselves.^' This clearly follows the similar story of Abü Sa'id
al-Hudri about the sagda in the süra of the Sdd (as mentioned
above). The Companion al-Muttalib b. AbT Wada'a relates he
saw Muhammad and the people around him prostrating them¬
selves at the recitation of the süra of the Star, but that he did not
join them in this prostration; at that time he was an unbeliever
but later (when he converted) he never omitted to prostrate him¬
self at this sagda?^ The Medinan Companion Zayd b. Täbit
(d. 50/670 ca.) maintains the opposite opinion concerning this
sagda, referring back to Muhammad's behaviour: "I recited this
Qur'änic verse near the Prophet, but he did not prostrate him¬
self'.^^ As a consequence of this hadTt also Caliph 'Umar b. 'Abd
BayhaqT, al-Sunan al-kubrä, II, 443 no. 3702, II, 445 no. 3710; Ibn al-'ArabT, Ah¬
käm, II, 373; Muqätil, TafsTr, IV, 159; he adds that also the trees fell prostrate;
Samarqandi, TafsTr, III, 296; BagawT, Ma'älim, VI, 272; Häzin, Lubäb, VI, 272;
SuyütT, abDurr, VII, 668; Ibn KatTr, TafsTr, IV, 404; DamTrT. tiayäl al-hayawän.
Cairo 1978, II, 114. Some versions mention only Muslims and unbelievers; see
'Abdallah b. Wahb, al-Gämi' (JT 'ulüm abQur'än), 22b; TabaränT, al-Mu'gam ab
kabTr, X, 187-8 no. 10288; DäraqutnT, Sunan, I, 409. Regarding the prostration of the unbelievers at the recitation of the satanic verses included in the sura of the Star, see p. 373.
^'^ 'Abd al-Razzäq, al-Musannaf III, 339 no. 5880, III, 339-40 no. 5882; Mä¬
lik, Kitäb al-muwatta\ I, 206; BayhaqT, al-Sunan al-kubrä, II, 446 no. 3713;
SuyütT, at-Durr, VH, 668.
' 'Abdalläh b. Wahb, al-Gämi' (ft 'ulüm al-Qur'än), 22b; Ibn AbT Sayba, ab Musannaf, I, 459; TabaränT, abMu'gam al-kabTr, IX, 159 no. 8731; also 'Utmän:
al-MuttaqT al-HindT, Kanz, VIII, 145 no.22306; Ibn AbT Sayba, abMusannaf, I,
475; see also, about Ibn 'Umar, Ibn AbT Sayba, al-Mu^annaf, I, 476.
HaytamT, Magma', II, 285; 'AynT, 'LJmdat al-qärT, VI, 94.
''^ 'Abd al-Razzäq, abMusannaf, III, 339 no. 5881; Ahmad b. Hanbal, Mus¬
nad, V, 269-70, nos.15464-65, VI, 266 nos. 17911-12, X, 354 nos.27314-15; Na- sä'T, Kitäb al-sunan al-kubrä , I, 331 no. 1030; BayhaqT, al-Sunan al-kubrä, II, 445 no. 3711; Ibn KatTr, TafsTr, IV, 404. On al-Muttalib b. AbT Wadä'a, a Companion of the Prophet, see Ibn Hagar, al-Isäba, VI, 104-5 no. 8023; and ZubayrT, Kitäb nasab Qurays, 406.
" Ibn AbT Sayba, al-Musannaf I, 457; 'Abdallah b. Wahb, al-Gämi' (ß 'ulüm al-Qur'än), 23a; 'Abd al-Razzäq, al-Musannaf, III, 343 no.5899; BuhärT, SahTh, II, 327 nos. 1072-73; Muslim, SahTh, I, 406 no.577; Ahmad b. Hanbal, Musnad, VIII, 141 no. 21647; TirmidT, al-Gämi', II, 466 no.576; DärimT, Sunan, I, .366
al-'AzTz (d. 101/720) did not prostrate himself. The typical atti¬
tude that attempts to limit the sugüd in this sagda can also be
found: e.g. the case of Ibn 'Umar (73/692) who used to prostrate
himself here if he was praying, otherwise he would make rukü'
instead of sugüd, as a consequence of the traditions that allow
such a substitution to be made if the sagda is at the end of the
süra?^
There are also controversies concerning the sagda at
Qur. 84:21: "And when the Qur'än is recited to them they do not
fall prostrate?". The Companion AbO Hurayra (d. 58-9/677-79)
relates that Muhammad prostrated himself at the recitation of
this verse.Some versions of this tradition point out that believ¬
ers opposed prostration at this verse: Muslims saw Abü Hurayra
prostrating himself and they said they did not usually prostrate
no. 1444; Tabaräni, al-Mu'gam al-kablr, V, 126 no. 4829; Abü 'Awäna, Musnad,
II, 207-8; Ibn al-Ga'd, Musnad, 405 no.2761; Ibn Huzayma, SahTh, I, 285
no.568; Ibn Balabän, abihsän, IV, 188 no.2751, IV, 190 no.2758; khü Däwüd,
Sunan, II, 59-60 nos. 1404-5; Nasä'i, Kitäb al-sunan al-kubrä, I, 332 no. 1032; al- Muttaqi al-HindT, Kanz, VIII, 145 no. 22308; BayhaqT, abSunan al-kubrä, II, 444 no.3703, II, 454 no.3753, II, 459 no.3769; BagawT, Ma'älim, VI, 272; Häzin, Lu¬
bäb, VI, 272; and see the version by DäraqutnT, Sunan, I, 410; Ibn Huzayma, SahTh, I, 284 no. 566; and cf. Ibn al-'ArabT, Ahkäm, II, 373.
'''' Along with Abü Bakr b. Hazm: DäraqutnT, Sunan, I, 410; Ibn Huzayma, 5a/i(-A, I, 284 no.566.
'Abd al-Razzäq, al-Musannaf, III, 342 no. 5893.
Abo Hurayra saw Muhammad prostrating himself or, according to other
versions, he prostrated himself along with him; see, in general, 'Abd al-Razzäq,
abMusannaf, III, 340 nos.5886-7; Ibn AbT Sayba, abMusannaf, 1, 458; BuhärT,
SahTh, II, 328-9 nos. 1074, 1078; Muslim, SahTh, I, 406-7 no. 578: a lot of"ver- sions; DärimT, Sunan, I, 365-6 nos. 1440-43; Ibn Mäga, Sunan, I, 336 nos. 1058-
59; Ahmad b. Hanbal, Musnad, III, 47 no.7375, III, 51 no.7400. III, 120
no. 7782, III, 388 no.9359. III, 430 no. 9613, III, 461 no. 9810, III, 471 no. 9867, III, 474 no. 9886, III, 485 no. 9945, III, 496 no. 10026, III, 539 no. 10318, III, 625 no. 10847; DäraqutnT, Sunan, I, 409; TirmidT, al-Gämi', II, 462-3 nos. 573-4;
Abu 'Awäna, Musnad, II, 208-9; Ibn Huzayma, SahTh, I, 278-9 nos. 554-5, 1,
280 no.559, I, 282 no.561; Ibn Balabän, al-Ihsän, IV, 187 no.2750, IV, 189
no.2756; Mälik, Kitäb al-muwatta', I, 205; Abü Däwüd, Sunan, II, 60 no. 1407;
NasäT, Kitäb al-sunan al-kubrä, I, 332 nos. 1033-36, 1, 333 no. 1039; al-MuttaqT al-HindT, Kanz, VIII, 146 nos. 22311-12; BayhaqT, al-Sunan al-kubrä, II, 446-47 nos.3717-18, 3721, II, 448 nos. 3723-25; Ibn al-BägandT: Musnad amTr al-mu'mi- nTn 'Umarb. 'Abd al-'AzTz. Cairo 1986, 77-78 nos. 69-70; HumaydT: al-Musnad.
Beirut 1988, II, 436 no. 992; Abü Ya'lä, Musnad, X, 358 no. 5950, X, 394
no. 5996, X, 434 no. 6047, XI, 267 no.6381; Ibn al-'ArabT, Ahkäm, IV, 424; Baga¬
wT, Ma'älim, V, 28, VII, 226; Häzin, Lubäb, V, 29, VII, 226, 271; Ibn KatTr, Taf- .?/>, IV, 839; QurtubT, al-Gämi', XIX, 185, XX, 128.
themselves at this verse. Abü Hurayra answered that he had seen
the Prophet prostrating himself at this verse and that he would go
on prostrating himself until he met him (in Paradise).^' From an¬
other source we know that the Prophet prostrated himself ten
times at this sagda.^^ Further evidence about the prostration in
this süra comes from traditions dealing with the sugüd by Mu¬
hammad's Companions: 'Umar and other Companions used to
prostrate themselves at this sagda.^^ The behaviour of the Com¬
panion Abo al-Dardä' (d. 32/652) was contradictory on this
point: on one occasion he prostrated himself, while on another
he did not.'°° Another tradition tells of two men listening to the
recitation of the two prostrations in Qur. 84:21 and Qur. 96:19
and that one of them prostrated himself while the other did
not.'°' In fact in Mälik's opinion this Qur'änic verse is not one of
the 'azä'im al-sugüd
The last prostration in the Qur'än is Qur. 96:19: "And prostrate
thyself, and draw nigh". Muqätil, in his TafsTr, relates a tradition
which once again indicates the opposition of the Quraysh to the
practice of sugüd: when the Prophet recited Qur. 96:19 and he
and the believers fell prostrate, the Quraysh clapped their hands
over their heads and whistled, thus attempting to mock the pros-
NasäT, Kitäb al-sunan al-kubrä, I, 333 no. 1040; Muslim, SahTh, 1, 407
no. 578; Ahmad b. Hanbal, Musnad, III, 480 no. 9922, III, 496 no. 10027; Ibn al-
Ga'd, Musnad, 193 no. 1273; Abü 'Awäna, Musnad, II, 210; BayhaqT, abSunan
al-kubrä, II, 447 nos.3719-20, II, 456 no.3758; Abü Ya'lä, Musnad, XI, 364
no.6476; Ibn Huzayma, SahTh, I, 282 no.561; Abü Däwüd, Sunan, II, 60
no. 1408; Ibn al-"'ArabT, Ahkäm, IV, 370; BagawT, Ma'älim, VII, 226; Häzin, Lu¬
bäb, VII, 226. Cf. also 'Abdalläh b. Wahb, al-Gämi' <ß 'ulüm al-Qur'än), 23b;
and 'Abd al-Razzäq, abMusannaf, III, 340 no. 5885: Abü Hurayra prostrated
himself at this sagda.
From Abü Salama: Abü Ya'lä, Musnad, II, 162 no. 854; Bazzär: abBahr al- zahhär. Beirut-Medina 1988, III, 250 no. 1040.
'Abd al-Razzäq, abMusannaf, III, 340 nos. 5883-84, III, 341 no. 5888, III,
342 no. 5896; Ibn AbT Sayba, abMusannaf, I, 458-60; TabaränT, al-Mu'gam al-
kabTr, IX, 158 nos. 8728-30; 'Abdallah b. Wahb, al-Gämi' ifl 'ulüm al-Qur'än),
26b; HaytamT, Magma', II, 286; NasäT, Kitäb al-sunan al-kubrä, 1, 332-3
nos.1037-38; BayhaqT, al-Sunan al-kubrä, II, 448 no.3722; al-MuttaqT al-HindT, Kanz, VIII, 142 no. 22292, VIII, 143 nos. 22296, 22300; see also Ibn al-BägandT, Musnad, 76 no. 67.
'™ 'Abdalläh b. Wahb, al-Gämi' (fi 'ulüm al-Qur'än), 22 b; and see also a tra¬
dition about 'Umar b. 'Abd al-'AzTz: Idem, 22b.
'Abdalläh b. Wahb, al-Gämi' (fi 'ulüm al-Qur'än), 22b.
Ibn al-'ArabT, Ahkäm IV, 369.
tration. But there is no doubt about this sagda: it is again AbO
Hurayra who tells that the Prophet used to prostrate himself at
the recitation of this Qur'änic verse.'°''
***
There are many traditions concerning sugüd al-Qur'än ; in rela¬
tion to this subject, the hadit collections demonstrate the usual
meticulous attention to all the details. They deal with the duty to
prostrate if a woman is reciting the sagda,^^^ with the necessity
to be in a pure state before making the sugüd al-Qur'än,^^^ with
the question of prostration if someone is praying,with the way
to perform sugüd al-Qur'än while riding a camel or a horse,
with what invocations to say during the prostration,as well as
other questions not dealt with in this article.
TafsTr, IV, 640; this behaviour by Qurays regarding sugud is well attested in traditions; see, about this question, Tottoli, Muslim altitudes toward prostra¬
tion (sujüd). I.
'Abd al-Razzäq, al-Musannaf III, 340 no. 5887; Ibn AbT Sayba, al-Musan¬
naf I, 459-60; DärimT, Sunan, I, 366 no. 1443; DäraqutnT, Sunan, I, 409; Tirmi¬
dT, al-Gämf, II, 463 nos. 573-4; Abü 'Awäna, Musnad, II, 208-9; Muslim, Sa¬
hTh, I, 406-7 no. 578; Ibn Huzayma, SahTh, I, 278-9 nos. 554-5; Ahmad b. Han¬
bal, Musnad, III, 47 no.7375, III, 51 no.7400. III, 120 no.7782. III, 485
no.9945; Ibn Balabän, al-Ihsän, IV, 189 no.2756; Abü Däwüd, Sunan, II, 60
no. 1407; NasäT, Kitäb al-sunan al-kubrä, 1, 332 nos. 1035-36, I, 333 no. 1039;
Ibn Mäga, Sunan, I, 336 no. 1058; al-MuttaqT al-HindT, Kanz, VIII, 146
no.22311; BayhaqT, al-Sunan al-kubrä, II, 448 nos.3723-25; HumaydT, al-Mus¬
nad, II, 436 no.992; AbO Ya'lä, Musnad, X, 434 no.6047, XI, 267 no.6381; Ibn al-'ArabT, Ahkäm, IV, 424; Häzin, Lubäb, V, 29, VII, 226, 271; BagawT, Ma'ä¬
lim, V, 28, VII, 226; Ibn KatTr, TafsTr, IV, 839; QurtubT, al-Gämf, XX, 128; see also Ibn al-BägandT, Musnad, 76 no. 67; and cf. 'AbdaUäh b. Wahb, al-Gämi' {fT
'ulüm abQufän), 22a.
See for instance 'Abd al-Razzäq, al-Musannaf III, 348 no. 5920; Ibn AbT
Sayba, al-Musannaf I, 471; BagdädT, Musnad al-imäm Zayd, 133.
'Abd al-Razzäq, al-Musannaf III, 350-1 nos. 5935-36; Ibn AbT Sayba, ab
Musannaf, I, 465-7.
'Abd al-Razzäq, al-Musannaf III, 351 nos.5938f; Ibn AbT Sayba, al-Mu¬
sannaf I, 464-65.
In this case the person should make sugüd on his own hand, AbO Däwüd, Sunan, II, 61 no. 1411; Ibn Huzayma, SahTh, I, 279 no. 556; BayhaqT, al-Sunan al-kubrä, II, 461 no. 3776; cf Ibn al-'ArabT, Ähkäm al-Qur'än, II, 369-70.
'Abdalläh b. Wahb, al-Gämf {fi 'ulüm al-Qur'än), 24b; Ibn AbT Sayba, ab
Musannaf, I, 473-4; Ibn Mäga, Sunan, I, 335 no. 1054; DäraqutnT, Sunan, I,
406; TirmidT, al-Gämf, II, 474 no.580; Ibn Huzayma, SahTh, I, 283 no.563; Abü Däwüd, Sunan, II, 62 no. 1414; al-Häkim, al-Mustadrak, 1, 341-2 nos. 800-802.
It is evident from the various controversies and the number of
hadits deahng with this subject that sugüd al-Qur'dn, Hke the
practice of sugüd in general, was a widely debated issue that led
to the diffusion of traditions describing the behaviour of Muham¬
mad and his Companions. It is remarkable that the name of
'Umar b. al-Hattäb appears in so many of the reports. His oppo¬
sition to sugüd al-Qur'dn is beyond question, but this reputation
made his name the strongest guarantee that a Qur'änic verse was
in fact a sagda. The same thing happened with other Compa¬
nions, whose names were circulated to attest or refute the obli¬
gation of prostration during the recitation of certain Qur'änic
verses. Whenever these controversies began and whatever is the
historicity of particular traditions, it is clear that all these contro¬
versies demonstrate the traditional Arab opposition to prostra¬
tion, an attitude that influenced both opposition to sugüd al-Qur-
'dn and, later, the differing opinions of the juridical schools.
Von Ulrich Rudolph, Göttingen
I.
Die Mäturidiya hat das Schicksal, fast immer in einem Atem¬
zug mit der As'ariya genannt zu werden. Das führt dazu, daß ihr
Name bekannt bleibt, aber es verhindert, daß man ihre Lehre
und die Besonderheiten ihrer Geschichte klarer erkennt Durch
den ständigen Verweis auf die andere kaläm-Schu\e ist nämlich
der Blick auf die eigene Entwicklung der Mäturidiya ein wenig
verlorengegangen. Man meint ja, sie ohnehin als Parallelfall zur
As'arlya erklären zu können, und verzichtet deswegen auf eine
Deutung, die vor dem Vergleichen und vor dem Betonen von Af¬
finitäten das Unverwechselbare an der Schule herausstellt
Zwei Urteile sind es vor allem, die sich aus dieser Sichtweise
herleiten. Das erste lautet, die Anhänger As'ari's und Mäturidi's
hätten über Jahrhunderte hinweg gemeinsam den sunnitischen
Glauben verteidigt und sich zu einer harmonischen Allianz ver¬
eint' Das zweite Urteil relativiert dann wieder das erste. Es be¬
sagt nämlich, daß innerhalb der beschriebenen Allianz kein
Gleichgewicht, sondern eine eindeutige Hierarchie bestand. Die
As'ariten, so heißt es jetzt, hätten die führende Position einge¬
nommen, die Mäturiditen; eher ergänzend und unterstützend ge¬
wirkt Denn ihre Theologie sei weniger elaboriert gewesen und
der Kreis ihrer Adressaten eher begrenzt.^ Mit anderen Worten:
* Der vorliegende Aufsatz geht auf einen Vortrag zurück, den ich beim
XXVL Deutschen Orientalistentag in Leipzig (September 1995) gehalten habe.
' Goldziher, Vorlesungen, S. 117f; Horten, Systeme, S. 531; MacDonald, Art. Mäturidi, in: El' III 475-7; Tritton, Muslim Theology, S. I74fL; Gardet-
Anawati, Introduction, S.60 ff
2 Vgl. z.B. Gardet-Anawati, Introduction, S.61; Watt, Der Islam II,
S.425; Madelung, in: Grundriß, Bd.II, S.334.
