Sujud Shukr

The Prostration of thanksgiving ( ar, سجود الشكر, ''sujud shukr'') is a prostration (''sujud'') which is made to thank God (''Allah'').

Presentation

The ''madhhab'' school of Islamic jurisprudence (''fiqh'') of the Shafi’i and Hanbali imams regarding the ruling on ''prostration of thanksgiving'' when there is a reason for it is a Sunnah, according to the hadiths that indicate that the Prophet Muhammad was doing it.

Abd-al-Baqi al-Zurqani (d.1688) added to this legitimation according to the Maliki school, that the ''prostration of thanksgiving'' is not fard or required, meaning it is not mustahabb or desirable, but it is only mubah or permissible.

It was well known in the Maliki school that the rule of ''prostration of thanksgiving'' is that it is makruh, and this is the text of Malik ibn Anas, which appeared from his saying that it is a makruh close to the forbidden haram.

As for the madhhab of Abu Hanifa, he considers it to be included in the makruh, except that the Hanafi imams have stated what indicates that it is just disliked as a makruh, so the ''prostration of thanksgiving'' for them has no importance, and therefore it is disliked by Abu Hanifa and it is not rewarded with a thawab, and leaving it is mustahabb.

Causes

It is prescribed to ''prostrate thanksgiving'' among the fuqaha who have said that it is mubah when a blessing is apparent to the Muslim, such as if God blessed him with a child after despair of childbearing, or because of a rush of curse and misfortune for him, such as if a sick person was cured, or he found a lost thing, or he or his money escaped from drowning or fire spoilage, or to see one who is afflicted, insane, or disobedient, and that thanks to God for his safety from such a calamity, madness and disobedience.

The Shafi’i and Hanbali imams stated that it enacted the ''prostration of thanksgiving'', whether the blessing obtained or the impulsive resentment of the ''prostrating Muslim'' or about his son, family, relatives or common ''Muslims'', such as victory over enemies or the disappearance of a plague and an epidemic and the like.

And it came in a jurisprudential saying of the Hanbali imams that a ''Muslim'' can prostrate thanks to obtaining a general blessing and not prostrate to a particular blessing, and this was said by the jurist Ibn Hamdan in one of his books.

The Shafi’i and Hanbali scholars also said that it is not prescribed to ''prostrate'' for the continuation of blessings for the ''Muslim'' and his community, because these divine blessings are not cut off from creatures, and because the wise people congratulate safety on the occasional issue and do not do it every hour.

Conditions

The jurist Khayr al-Din al-Ramli said that one of the conditions for the validity and non-missing the ''prostration of thanksgiving'' is that there is not a long separation between it and its cause, as a given blessing or the absence of a calamity or disaster.

The Shafi'is and Hanbalis stated that the ''prostration of thanksgiving'' is required the same conditions as for Salah prayer, like ritual purity, ghusl and wudu or tayammum, facing the direction of qibla, covering the intimate parts in Islam, and avoiding najassa and impurity.

The jurist Abdullah al-Sharqawi also stated that a ''Muslim'' who had lost his two purity, meaning ghusl and wudu, should not ''prostrate to thanksgiving''.

If the Maliki jurists had a reputation for saying that it is permissible to ''prostrate thanksgiving'' even if the ''Muslim'' lacked a major and minor purity on the basis of the ''Maliki'' school of thought, there are some Malikis who chose not to lack that purity, according to two jurisprudential sayings.

The jurist Al-Hattab said that the secret of the meaning of haste and puddle of gratitude, for which a prostration is given for which it, will disappear if the ''Muslim'' sloths until he is purified for the sake of prostration, and Imam Ibn Taymiyyah also chose that purity is not required for performing the ''prostration thanksgiving''.

Description

''Shafi'i'' and ''Hanbali'' jurists have stated that ''prostration of thanksgiving'' is considered in its attributes the same as the qualities of the Sujud Tilawa outside of Salah.

If a ''Muslim'' wants to prostrate to thank God, then he faces the qibla, utters the takbeer, and performs a sujud in which he utters Tasbih and Alhamdulillah to God, then says another takbeer and raises his head.

It was mentioned in the book ''Fatawa 'Alamgiri'' that the description of ''prostration of thanksgiving'' is identical to that of prostration of recitation, and that the ''Muslim'' utters ''takbeer'' when prostrating and does not raise his hands to the shoulders.

If the ''Muslim'' raises himself from prostration, then he does not bear tashahhud to it or taslim according to the sayings of the jurists, except that it came in the saying about bringing the ''tashahhud'' and the ''taslim'' according to the Shafi’i jurists in the ''prostration of thanksgiving'' after raising the head from it according to three opinions, the most correct of which is that he brings brings ''taslim'' and does not bring the ''tashahhud''.

And according to the ''Hanbalis'', there is a difference in the prostration of recitation, whether he ''raises his hands'' at the first ''takbeer'' or not, and this implies that disagreement runs in something like that in the ''prostration of thanksgiving'', and he performs the ''taslim'' and does not perform the ''tashahhud''.

See also

*Sujud
*Sujud Sahwi
*Sujud Tilawa
*Fiqh
*Salah
*Hanafism
*Hanbalism
* Malikism
* Shafiʽism

References

{{Authority control

Sujud
Gestures of respect
Bowing
Kneeling