and, a fortiori, the verses that contain an explicit command to prostrate.

Abū Hurayrah narrates—traced back to the Prophet—“When the son of Adam recites a verse of prostration and then prostrates, Satan withdraws, weeping and saying, ‘Woe to me! The son of Adam was commanded to prostrate and he did so, and Paradise is therefore his; I too was commanded to prostrate but I refused, and the Fire is therefore mine.’” Reported by Muslim and Ibn Mājah.

The prostration of recitation is prescribed for both the reciter and the attentive listener—the one who deliberately listens to the Qur’an. In Ibn ʿUmar’s report: “The Prophet used to recite to us a surah that contained a verse of prostration; he would then prostrate, and we would prostrate with him.” This proves that it is legislated for the attentive listener.

As for the mere hearer—the one who did not intend to listen—no prostration is required of him. Al-Bukhārī relates that ʿUthmān (may Allah be pleased with him) passed by someone reciting a verse of prostration. The reciter prostrated, yet ʿUthmān did not, saying, “The prostration is only for the one who listens attentively.” The same is reported from other Companions as well.

The prostration passages in the Qur’an are found in the following surahs: al-Aʿrāf, al-Raʿd, al-Naḥl, al-Isrāʾ, Maryam, al-Ḥajj, al-Furqān, al-Naml, Alif-Lām-Mīm Tanzīl (al-Sajdah), Ḥā-Mīm al-Sajdah (Fussilat), al-Najm, al-Inshiqāq, and Iqraʾ bi-smi Rabbik (al-ʿAlaq).