and that they prostrated on their noses as well as their foreheads, until their chins touched the ground, unlike those who prostrate only on their foreheads. Even someone prostrating on his nose may not bring his chin into contact with the ground unless he lowers himself further.

Those who do not consider it obligatory cite the fact that the Prophet, may Allah bless him and grant him peace, did not prostrate when Zayd recited Sūrat al-Najm to him. They also cite the following account concerning Umar:

“When he recited Sūrat al-Nahl from the pulpit and reached the verse of prostration, he descended and prostrated, and the people prostrated. The following Friday, he recited it again until he reached the verse of prostration. He said, ‘O people, we come to passages of prostration: whoever prostrates has done right, and whoever does not prostrate incurs no sin.’ In another wording: On the second Friday, they craned their necks in anticipation, so he said, ‘We come to the verse of prostration, but it has not been made obligatory upon us. You have, however, shown your eagerness.’ He then descended and prostrated.”

The response is that the incident involving Zayd was a particular case. Perhaps the Prophet did not prostrate because Zayd did not prostrate, just as Ibn Mas‘ūd said, “You are our leader: if you prostrate, we will prostrate.”

Uthmān said, “Prostration is required only of someone who sits down to listen to the recitation and listens attentively.” This indicates that it is obligatory for someone listening attentively, but not for someone who merely hears it. Likewise, the report from Ibn Mas‘ūd indicates that it is not obligatory if the reciter does not prostrate.

It may also be said, according to those who hold that prostration during this surah is prescribed, that the Prophet, may Allah bless him and grant him peace, had an excuse. Some therefore say, “It is possible that he was not in a state of