in words but do not perform it, then they are to be fought.

Further evidence for this is the report established in the two Sahīh collections that the Prophet, may Allah bless him and grant him peace, prostrated upon reciting this surah during prayer. Both collections relate that Abū Rāfiʿ said:

“I performed the ʿIshā prayer with Abū Hurayrah. He recited ‘When the sky splits open’ and prostrated. I asked, ‘What is this?’ He replied, ‘I prostrated upon reciting it behind Abū al-Qāsim, and I shall continue to prostrate upon reciting it until I meet him.’”

The scholars agree that this hadith is authentic. As for his prostration during this surah, it was reported by Muslim, but not by al-Bukhārī. Prostrating upon its recitation is the position of the majority of scholars, including Abū Hanīfah, al-Shāfiʿī, Ahmad ibn Hanbal and others. It is also the position of Ibn Wahb and others among Mālik’s followers.

How, then, can it be claimed that the word “prostration” in this surah means only submission and humility in general, and that its wording does not indicate prostration in its familiar sense? Were this correct, that specific act of prostration would not be prescribed when the surah is recited, especially during prayer. This also makes clear the answer to those who counter the use of this verse as evidence that prostration upon recitation is obligatory by saying that what is meant is submission.

If it is said, “If prostration is interpreted as prayer, as most scholars have said, then prostration upon recitation is not obligatory,” the answer is: Prayer is intended in connection with Quran recitation in general, as explained above. This verse obliges anyone to whom the Quran is recited to prostrate.