is none other than the Qur’an itself, indicating that hearing it is what triggers the command to prostrate. Yet the prostration that is enjoined when the Qur’an is heard is, just as it is not limited to the prostration performed inside the prayer, likewise not restricted to the prostration of recitation alone. Whoever supposes it to pertain to one of these exclusively is mistaken; rather, it encompasses them both, as the Messenger of Allah—may Allah bless him and grant him peace—explained.

The Sunnah interprets, clarifies, and points to the Qur’an. Thus, prostration upon hearing a verse of prostration is simply an act of prostration prompted by that specific verse—whether it is recited along with the rest of the Qur’an or on its own. It is not a prostration required by every instance of Qur’anic recitation; instead, it is tied to the Qur’an as a corpus and, more precisely, to the particular command to prostrate, and therefore the command applies to it. At the same time, it also includes the prostration that occurs within the ritual prayer, and that is even more emphatic.

For the Exalted said:

“Only those believe in Our signs who, when they are reminded of them, fall down in prostration and glorify the praise of their Lord, and they are not arrogant.” ⦗al-Sajdah 15⦘

This wording implies that no one truly believes in His signs except the one who, when reminded of them, falls in prostration, praises his Lord, and does not act arrogantly.

It is clear that His phrase “Our signs” does not refer solely to the verses that mandate a prostration, but to the whole Qur’an. Therefore, whenever someone is reminded by any verse of the Qur’an he must fall in prostration. This is precisely the case of the worshipper: he is reminded of Allah’s verses by the imam’s recitation, and the imam is reminded by his own recitation; they will not be reckoned among the believers unless