Adzān and its Duā’

The Benefit of Answering the Adzān and its Duā’

Ibn Salih

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-'ālamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger.

1. Adzān and answering the adzān.

It was narrated from ‘Umar ibn al-Khattab (radiyallāhu‘anhu) that the Rasūllullāh (sallallāhu 'alaihi wa sallam) said:

“If the muadzzin says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great),’ and one of you says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great)’;

Then he says, ‘Ashhadu an lā ilāha ill-Allāh (I bear witness that there is no god except Allāh),’ and you say, ‘Ashhadu an lā ilāha ill-Allāh (I bear witness that there is no god except Allāh)’;

Then he says, ‘Ashhadu anna Muhammadan Rasūlullāh (I bear witness that Muhammad is the Messenger of Allāh),’ and you say, ‘Ashhadu anna Muhammadan Rasulullāh (I bear witness that Muhammad is the Messenger of Allāh)’;

Then he says, ‘Hayya ‘alal-solāh (Come to prayer),’ and you say, ‘La hawla wa lā quwwata illa Billāh (There is no power and no strength except with Allāh)’;

Then he says, ‘Hayya ‘alal-falāh (Come to prosperity),’ and you say, ‘Lā hawla wa lā quwwata illa Billāh (There is no power and no strength except with Allāh)’;

Then he says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great),’ and you say, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great)’;

Then he says, ‘Lā ilāha illallāh (There is no god but Allāh),’ and one you says, ‘Lā ilāha illallāh (There is no god but Allāh),’

From the heart, he will enter Paradise.”

[Narrated by Muslim (385)]

2. Duā’ after the Adzān

It was narrated from Jabir Ibn `Abdallāh (radiyallāhu`anhu) that the Messenger of Allāh (Sallallāhu `alayhi wasallam) said: 

“Whoever says when he hears the call to prayer:

‘Allāhumma Rabba hādzihid-da’wat il-tāmmah was-solātil-qāimah, āti Muhammadan il wasīlata wal-fadīlah, wab`athhu maqāman mahmūdan illadzi wa`ad tah”

(O Allāh, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised),’ my intercession for him will be permitted on the Day of Resurrection.)

[Al-Bukhari, 589]

It was narrated that `Abdallāh Ibn `Amr Ibn Al-`Aas (radiyallāhu`anhu) heard the Prophet (Sallallāhu `alayhi wasallam) say:

“When you hear the muezzin, say what he says, and then send blessings upon me, for whoever sends blessings upon me, Allāh will send ten blessings upon him. Then ask Allāh to grant me al-wāsilah, which is a position in Paradise which will only be attained by one of the slaves of Allāh, and I hope that I will be the one. Whoever asks for al-wāsilah for me, my intercession will be granted for him.”

[Muslim, 384]

Wallāhu`alam.

Description Of The Prophet’s Solāh

1. The Introduction; 1.6. Clearing the Misconceptions
 2.1. Facing the Ka`abah ;  2.2. Standing in Solah ; 2.3. Intention ; 2.4. Takbīratulihram ;

2.5. To Gaze towards the Place of Sujud and Humility;

2.6. Opening Supplications of Solāh; 2.7. The Recitation;

 2.8. Ruku ;  2.9. Sujud;   2.10. Second Rak`ah ;  2.11. First Tashahhud;
 2.12. Standing up for the Third, and then the Fourth Rak`ah;
 2.13. The Final Tashahhud;  2.14. The Taslim.

3. Appendixes.; 4. Glossary ; 5. Bibliography.

All About The Solah

1.  The Purification; 2. The Menstruation; 3.  The Ghusul ;

4. Al-Wudhu’ ; 5. Tayammum;

6. The Adzān;

7.  The Status and Significance of Solāh; 

8.  The Pre-Conditions of Solāh; 9. The Pillars of Solāh; 10. The Sunnah Part of the Solāh;

11.   Adhkar in the Solāh; 12.   Du'ā Al-Qunūt;

13.   Places Where Offering Solāh Is Prohibited ; 14.   Placing a Sutrah In front of One Who is Performing Solah;

15.   What is permissible During the Solāh?; 16.   The Acts that Renders Solāh Invalid; 17.   Disliked Actions during the Solāh; 18.   The Solāh in Times of Fear or Danger; 19.   The Solāh of a Sick Person ;

20.   The Prostrations of Forgetfulness of Solāh;

21.   The Excellence of Nawafil Solāh;

22.   Solāh of a Traveler; 23. Solāh Qasar ; 24.  Solāh Jama’; 25. The Solāh Jama’ ;

26.   The Masajid; 27.  The Etiquette at the Masjid;

28.   The Excellence of Congregational Solāh ;

29.   Solāh al-Jumu`ah; 30. The Sanctified Hour of Jumu’ah.

31.   The Virtues of Friday; 32. The Etiquette for Solāh al-Jumu`ah ;

33.   Dzikirullāh after Solāh; 34. Du`ā Recited After the Solāh. ;

35.   Reasons for doing Sujud Al-Sahwi ;

36.   Solāh al-Hajjat ; 37. Solāh al-Tahajjud ; 38. Solāh al-Tarawih ;

39.   Solāh al-Dhuha ; 40. Solāh al-Hajjat ; 41.  Solāh al-Istikhārah ;

42.   Solāh al-Janāzah; 43. Solāh al-Jumu`ah;

44.   Solāh al-Kasuf ; 45. Solāh al-Khauf ; 46. Solāh al-Marid; 47. Solāh al-Tahajjud ;

48.   Solāh al-Tahiyyyatul Masjid; 49. Solāh al-Tarawih; 50. Solāh al-Tawbah ;

51. Solāh al-Witr; 52.   Solāh al-Wudhu’ ; 53. Solāh Eid ul Fitr

Celebrations in Islam

The Celebrations in Islam

By Dr. Muhammad al-Jibāly

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-`ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

Definition

Eid is any day of gathering. It is derived from `ādah (returned), because people return to it periodically. Some scholars say that it derives from `ādah (custom or practice) because people are accustomed to celebrating it. Its plural is A’yād.

Ibn ul-`Arābī (rahimahullāh) said: 

"It is called `Eid because it returns every year with renewed happiness."

[Lisan ul -`Arab]

Ibn `Ābidin (rahimahullāh) said:

`Eid days are thus named because Allāh Subhānahu wa ta‘ala renews His bounties in them; and He distributes His blessings to His worshippers. Thus on `Eid ul-Fitr, He permits them to eat after having been restrained from food; and He requires paying Sadaqatul-Fitr (the charity of breaking the fast) to the needy.

"And on `Eid ul-Adha, He permits the completion of Hajj (pilgrimage) with the final tawaf (circulating around al-Ka`abah); and He requires offering sacrifices and distributing their meat, etc.

"Also, it is customary for people to be joyful, happy, and to rejoicing during the `Eid days."

[Hāshēyatu Ibn `Ābidin]

The Two `Eids are a Mercy from Allah

Anas Ibn Malik (radiyallāhu`anhu) reported that upon arriving in al-Madinah, the Prophet (Sallallāhu `alayhi wa sallam) found its people celebrating two days [Some scholars holds that the two days were the day of Nayruz and the day of Mihrajan; two Persian holidays; See `Awn ul-Ma`bud by al-`Azimabāddē] whose significance was held over from the Jahiliyyah [The state of ignorance and disbelief prevalent in Arabia before Islam].

The Prophet (Sallallāhu `alayhi wasallam) said: “When I came upon you, you had two days that you continued to celebrate from the Jahiliyyah; indeed Allah has substituted them for you with what is better: the Day Of Sacrifice and the Day Of Fitr (breaking the fast).”

[This is recorded by Ahmad, Abu Dawud, and others; it is authentic]

Shaykh Ahmad `Abdur Rahman al-Banna (rahimahullāh) said:

"(They are better because,) the day of Sacrifice and that of Fitr are legislated by Allāh Subhānahu wa ta‘ala, and are His choice for His creatures. They follow the completion of two of the greatest pillars of Islam, Hajj (pilgrimage) and fasting. On these days, Allāh Subhānahu wa ta‘ala forgives those who performed Hajj and who fasted, and He sheds mercy on all of His obedient creatures.

On the other hand, the days of Nayruz and Mihrajan were devised by the people of those times, because of good weather or other passing qualities.

The difference between the two cases is apparent for whoever ponders upon this."

[Al-Fath ur-Rabbānī]

Holidays Are Part of the Complete Deen

Evidence from the Qur’an and the Sunnah clearly demonstrates that the `Eids are distinctive features for every nation.

Allāh Subhānahu wa ta‘ala said:"To every people we have appointed rites (of sacrifice) that they must observe." [Al-Hajj, 22:67]

From authentic hadiths that are cited above and subsequently, it is concluded that the Muslims have only three `Eid days, a weekly `Eid every Friday, and two annual `Eids: al-Fitr and al-Adha.

Thus, the `Eids are purely religious occasions for the Muslims. They are the only holidays in Islam, and were granted to the Muslims by Allāh Subhānahu wa ta‘ala. This indicates His great love and mercy toward those who adhere to His blessed religion: Islam.

And when Allāh Subhānahu wa ta‘ala, the most Generous, grants something, he grants it complete and perfect. Thus, He granted us the `Eids, as well as instructions for celebrating them. It becomes clear then that:

• Allāh Subhānahu wa ta‘ala alone has the right to prescribe `Eids and to set their dates.

• Allāh Subhānahu wa ta‘ala alone has the right to prescribe the manner of celebrating them.

The Islamic Concept of Celebrating

Islam teaches the ummah how to celebrate the `Eids. On these days, the Muslims take a bath and wear their best clothes.

Even though fasting is not permitted on the `Eid days, yet, the major part of the celebration is not eating or drinking - rather, it is a prayer that brings Muslims together to remember Allah’s bounties and celebrate His glory and greatness.

The `Eids and their celebration in Islam carry a distinctive meaning and spirit. They are totally different from the celebrations in other nations and cultures.

For other nations, a holiday is a chance to immerse in worldly pleasures, or to involve oneself in prohibited acts to the utmost. Not so for Muslims!

For Muslims, the `Eid is an occasion to increase in good deeds. Each `Eid marks the conclusion of an important worship, and the determination to continue in obedience and submission to Allāh Subhānahu wa ta‘ala.

In moments of extreme pleasure or sadness, a Muslim never forgets his Lord's greatness, might, glory, and watchfulness (Allāh Subhānahu wa ta‘ala). A Muslim's actions are always controlled by this continued remembrance and awareness.

Thus the `Eid is not an occasion to take a vacation from Islamic responsibilities and commitments, nor to waste time and money in extravagance. It is not "fun for the sake of fun". Rather, it is controlled and directed rejoicing that is of ultimate and definite benefit for the Muslim.

The `Eid is a chance to multiply good deeds by bringing happiness and pleasure to the hearts of other Muslims, by helping and supporting the poor and needy, and by getting involved in pastimes that emphasize the strong and serious Islamic character.

And Allāh Almighty Knows best.

[Excerpted from Islamic Network]

Forbidden to pass infront of someone while Solāt

Forbidden to pass in front of a person who is performing

Solāh

I have recently learnt that you can only pass in front of others when the congregation takes place, and otherwise you cannot and the person praying must stop the person from passing or else the person passing is a devil. I made mistakes for speaking without knowledge and have asked Allah s.w.t to forgive me, for telling wrong information which they might take to be true, and might even pass on to others! What should I do, and would I have to bare the sin of these people?

In the Name of Allah, the Most Gracious, the Most Merciful;
All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

Firstly: The case of telling the others it was permissible but found it was wrong.

If you may note, and may Allah forgive you which you have committed a great sin, which is speaking of Allah without knowledge. This is a sin which Allah mentioned in conjunction with shirik.

Allah says:

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge”

[Al-A’raf, 7:33]

Jarir Ibn `Abdallah (radiyallahu`anhu) narrated that The Prophet (sallallahu `alayhi wasallam) said:

“Whoever introduces a good way in Islam which is followed after he dies will have a reward like that of those who did it, without that detracting from their reward in the slightest. Whoever introduces a bad way in Islam which is followed after he dies will have a burden of sin like that of those who did it, without that detracting from their burden in the slightest.”

[Narrated by Muslim, 1017]

So you have to repent to Allah and seek His forgiveness for the sin. And May Allah blesses you with sincere repentance. You should also strive to put right your mistake by telling those who heard what you said before without knowledge.

Secondly: Forbidden to pass in front of a person who is performing solat

With regard to someone who wants to pass in front of a person who is performing Solah, one of the following scenarios must apply:

1. If he passes in front of the one who is praying, i.e., in the area between the spot where he puts his forehead when he prostrates and where he stands, this is haram, and indeed it is a major sin as a hadith narrated from Abu Juhaym (radiyallahu`anhu) the Prophet (sallallahu 'alayhi wasallam) said:

“If the one who passes in front of a person who is praying knew what (a burden of sin) he bears, it would be better for him to stand for forty rather than pass in front of him.”

Abu’l-Nadar – one of the narrators – said: I do not know whether he said forty days or months or years.

[Narrated by Al-Bukhari, 510; Muslim, 507]

In this case it makes no different whether the person has a sutrah (object to serve as a screen) or not.

2. If he passes in the area that is beyond the place where he prostrates. Two scenarios may apply in this case:

(i) If the one who is praying has set up a sutrah (object to serve as a screen). In this case it is permissible to pass beyond the sutrah, because the Prophet (sallallahu 'alayhi wasallam) said:

“If any one of you prays, let him face towards something. If he cannot find anything, then let him set up a stick. If he cannot do that, then let him draw a line, and then it will not matter if anyone passes in front of him.”

[Narrated by Ahmad, 3/15; Ibn Majah, 3063; Ibn Hibban, 2361. Ibn Hajar (in Al-Bulugh, 249): hasan]

It was narrated that Talhah (radiyallahu`anhu), who said: The Messenger of Allah (sallallahu `alayhi wasallam) said:

“If one of you puts something in front of him that is like the back of a saddle, and then let him pray and not worry about anyone who passes beyond that.”

[Narrated by Muslim, 499]

(ii) If the one who is praying has not set up a sutrah, he has no more than the space in which he prostrates. This is the most correct scholarly opinion. It is permissible for the one who wants to pass in front of him to pass in the space beyond where he prostrates. That is because the prohibition mentioned in the hadith applies to passing in front of the one who is praying, and what is beyond the place where he prostrates is not counted as being in front of the one who is praying.

Shaikh Ibn ‘Uthaymeen (rahimahullah) said, after mentioning the differences of scholarly opinion concerning the distance within which the worshipper should stop anyone from passing in front of him:

The correct opinion is that it is the distance between his feet and the place where he prostrates. That is because the one who is praying has no right to do anything more than what he needs for his solah. So he does not have the right to prevent the people from (using space) that he does not need.

[Al-Sharh al-Mumti’, 3/340]

All of this has to do with one who is praying alone or is leading others in solat. If he is a member of a congregation, then the sutrah of the imam is the sutrah for those who are behind him.

Al-Bukhari (rahimahullah) said: the sutrah of the imam is the sutrah of those who are behind him.

It was narrated that Ibn ‘Abbas (radiyallahu`anhu)said:

“Once I came riding a female donkey and had (just) attained the age of puberty. The Messenger of Allah (sallallahu `alayhi wasallam) praying at Mina, and there was no wall in front of him. I passed in front of part of the row while they were praying. Then I let the donkey loose to graze and joined the row, and nobody objected to it”.

[Narrated by Al-Bukhari, 76; Muslim, 504)]

[See al-Mughni, 2/42, 2/46]

Does this apply also to the masjid at Makkah and Madinah (haram Shariff)?

The correct view is that whether it is Makkah and other places are the same because of the general meaning of the evidence. Shaikh Ibn ‘Uthaymeen said is that there is nothing to suggest that Makkah is not included in this general meaning. [See al-Sharh al-Mumti’, 3/342]

And Allah knows best.

[Excepted with minor modification from Fatwa No: 26182, Islam Q&A]

Sujud al-Tilāwah

Sujud al-Tilāwah

When one recites a verse of prostration is it permissible to stick to tasbih and dzikir instead of Sujud al-Tilāwah (Prostration of Recitation)?

 Is it permissible to limit oneself to saying tasbih (Subhān Allāh wal-hamdu Lillāh wa lā ilāha ill-Allāh wa lā hawla wa lā quwwata illa Billāh - Glory be to Allāh and praise be to Allāh and there is no God but Allāh and there is no power and no strength except in Allāh) four times instead of doing the prostration of recitation? Because it is said that if you come to a verse in which there is a sajdah (prostration), instead of prostrating you can say the tasbih mentioned above. Is there any basis or evidence for this?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of the al-'ālamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wa sallam, is His Messenger

It is prescribed believers should performed the Sujud al-Tilāwah (Prostration of Recitation) when the Muslim arrives to a verse in which there is a sajdah. It is prescribed for him to prostrate, whether it is in solat or outside of it.

  
Abu Hurayrah (radiyallāhu`anhu) reported that the Prophet (Sallallāhu 'alayhi wa sallam) said:

“When the son of Adam (‘alaihissalam) recites a verse of prostration and prostrates, the Shaytān withdraws, weeping and saying: Woe unto him - [according to the report of Abu Kuraib (radiyallāhu`anhu): Woe unto me]- the son of Adam (‘alaihissalam) was commanded to prostrate and he prostrated, so Paradise will be his; I was commanded to prostrate and I refused, so Hell is mine.”

[Narrated by Muslim (81)]

There are 15 such surahs of al-Qur'an that believers are required to performed Sujud al-Tilāwah. They are in:

Al-A’raf, (7:206); Ar-Ra’d, (13:15); An-Nahl, (16:49); Al-Isra, (17:107); Maryam, (19:58); Al-Hajj, (22:18 and 22:77); Al-Furqan, (25:60); An-Naml, (27:77); As-Sajdah, (32:15); Saad, (38:24); Fussilat, (41:37); An-Najm, (53:62); Al-Inshiqāq, (84:21); and Al-'Alaq, (96:19).

If it is essential for a Muslim to prostrate accordingly and it is not valid to say the tasbih or any other dzikir instead of sujud; rather it should be done in accordance to the Sunnah not otherwise.

It was narrated that ‘Aishah (radiyallāhu`anha) reported that the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said:

“Whoever introduces into this matter of ours [i.e acts of worship] anything that is not part of it will have it rejected.”

[Narrated by Al-Bukhari, 2550; Muslim, 1718]

Al-Nawawi (rahimahullāh) said: “This hadith represents an important principle of Islam, and it is an example of the concise speech of the Prophet (Sallallāhu 'alayhi wa sallam), for it clearly rejects every innovation and fabrication.”

The Prophet (Sallallāhu `alayhi wasallam) warned us about newly-invented matters, it an astray:

“The truest of speech is the Book of Allāh; the best guidance is that of Muhammad and the worst of things are those which are newly invented. Every newly-invented thing is a bid‘ah, every bid‘ah is a going astray, and every going astray will end in the Fire of Hell."

[Nasa’ie (1560); Abu Dawud and Tirmidzi: Sahih]

Every innovation in the religion is forbidden and a misguidance.

And the Prophet (Sallallāhu `alayhi wasallam) also said:

“You must adhere to my Sunnah and the way of the Rightly Guided Caliphs. Hold on to it and cling fast to it. And beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray.”

[Narrated by Abu Dawud (4607);al-Albāni :sahih]

Ibn Hajar al-Haythami (rahimahullāh) was asked about some saying, “We hear and obey, Your forgiveness Our Lord, and to You is our destiny” when not doing the prostration for a verse of prostration because not in a state of purity or is unable to prostrate.

Ibn Hajar (rahimahullāh) replied: “There is no basis for it; and, it cannot take the place of the prostration; rather that is makruh to do that, because nothing concerning that was narrated [in the Sunnah]”

[Al-Fatawa al-Fiqhiyyah al-Kubra, 1/194]

Shaikh Ibn ‘Uthaymeen (rahimahullāh) was asked: “When we recite al-Quran and reach the verse of sajdah and in a place that is not possible to prostrate, we say: Lā ilāha ill-Allāh wahdahu laa shareeka lah, lahul-mulku wa lahulhamdu wa huwa ‘ala kulli shay’in Qadeer (There is no god but Allāh alone, with no partner or associate. His is the Dominion and to Him be praise, and He is able to do all things) four times. Is that permissible? If it is not, what should we do?

Ibn ‘Uthaymeen replied: “When the reciter reaches to a verse of prostration, and if he is in a place which permits him to prostrate, it is mustahabb for him to prostrate, but it is not obligatory; this is the correct opinion, because it is proven that ‘Umar Ibn Al-Khattab (radiallāhu`anhu) recited a verse of sajdah when delivering the khutbah on a Friday, and he came down from the minbar and prostrated, later he recited it on the following Friday and did not prostrate, and he said: Allāh has not enjoined us to prostrate unless we want. And when he did not prostrate, he did not say something instead of prostrating, because that is an innovation. The evidence that is that Zaid Ibn Thabit (radiallāhu`anhu) recited Surah An-Najm in the presence of the Prophet (Sallallāhu `alayhi wasallam) and he did not prostrate, and the Prophet (Sallallāhu `alayhi wasallam) did not teach him to say anything instead of prostrating”.

[Fatawa Islamiyyah, 4/66]

One who is doing Sujud al-Tilāwah should say Takbir when going down, because of the hadith narrated from Ibn `Umar (radiyallāhu`anhu) who said:

“The Messenger of Allāh (Sallallāhu `alayhi wasallam) used to recite Qur’an to us, and if he reached a verse where a sajdah was prescribed, he would say Takbir and prostrate and we would do likewise.”

[Reported Abu Dawud, Ahmad, 2/17; al-Bukhari, 2/33, 34; Muslim, 1/405, no. 575)]

No Takbir when rising up.

He should not say Takbir when rising up from the sujud, because there is no evidence from hadith from the Prophet (Sallallāhu 'alayhi wa sallam) to indicate as such as that, and it is because Sujud al-Tilāwah is an act of worship, and acts of worship are to be done in accordance with what is prescribed in shari’ah. It was reported from the Prophet (Sallallāhu `alayhi wasallam) was Takbir only when going down into Sujud al-Tilāwah, not when rising up.

Sujud al-Tilāwah in solāh

But if is in solah, he should say takbīr both when going down and rising up, because of the general meaning of the sahih ahaadith which describe the prayer of the Prophet (Sallallāhu 'alayhi wa sallam) and state that he said Takbir each time he went down into sujud or going up.It is part of the solah. One should do as the prophet (Sallallāhu 'alayhi wa sallam) said: “Pray as you have seen me praying.” [Narrated by Al-Bukhari (631)]

Ibn Qadamah (rahimahullāh) said concerning Sujud al-Tilāwah: “He should say in this sujud similar to what he says in the sujud during prayer” (Al-Mughni, 2/362)

 Such as:

1 -  “Subhāna Rabbiy al-A’lā” (Glory be to my Lord, the Most High) three times, or;

3 - “Subhaana Rabbiy al a’lā wa bihamdihi” (How Perfect is my Lord, the Most High, and Praised be He), or;

3 - “Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu, Sajada wajhi lillahi khalaqahu wa sawwarahu wa shaqqan sam’ahu wa basarahu, Tabārakallāhu ahsan ul-khāliqeen” (O Allāh, unto You I prostrate, in You I believe and to You I submit. My face has prostrated to the One who created and formed it, and gave it hearing and sight. Blessed be Allāh, the best of creators)[Muslim, Abu `Awanah, Tahawi and Daraqutni] ; or

4 - Sajada wajhi lillahi khalaqahu wa sawwarahu wa shaqqan sam’ahu wa basarahu, Tabārakallāhu ahsan ul-khāliqeen (My face has prostrated to the One who created and formed it, and gave it hearing and sight. Blessed be Allāh, the best of creators).”[Muslim and Tirmidzi]

Muslim is enjoined to prostrate when the reciter reaches to a verse of prostration, it is called Sujud al-Tilāwah. A good Muslim will follow it. In the solāh it should be done accordingly as the Prophet’s solāt.

And Allāh Almighty knows best.

[Adapted with modifications from Fatwa No: 131299 Islam Q&A]