Verses in the Qur’aan where we should perform Sujood al-Tilaawah

I would like to know the specific ayats in the Qu'Ran where we should prostrate.
~
Praise be to Allaah.

There are fifteen places in the Qur'aan where we should perform sajdat
al-tilaawah (prostration ofrecitation) when reciting them. It was
reported from 'Amr ibn al-'Aas that the Messenger of Allaah (peace and
blessings of Allaah be upon him) recited to him fifteen verses in the
Qur'aan where one should prostrate, three of which are in al-Mufassal
and two in Soorat al-Hajj. It was reported by Abu Dawood, Ibn Maajah,
al-Haakim andal-Daaraqutni, and classed as hasan by al-Mundhiri and
al-Nawawi. The fifteen aayat are (interpretation of the meanings):
1 - "Surely those who are with your Lord (angels) are never too proud
to perform acts of worship toHim, but they glorify His Praise and
prostrate before Him."
[al-A'raaf 7:206]
2 - "And unto Allaah (Alone) falls in prostration whoever is in the
heavens and the earth, willingly or unwillingly, and so do their
shadows in the mornings and in the afternoons."
[al-Ra'd 13:15]
3 – "And to Allaah prostrate all that is in the heavens and all that
is in the earth, of the live moving creatures and the angels, and they
are not proud [i.e., they worship their Lord (Allaah) with humility]."
[al-Nahl 16:49]
4 – "Say (O Muhammad): 'Believe in it (the Qur'aan) or do not believe
(in it). Verily! Those who were given knowledge before it,when it is
recited to them, fall down on their faces in humble prostration."
[al-Isra' 17:107]
5 – "… When the Verses of the Most Beneficent (Allaah) were recited
unto them, they fell down prostrating and weeping."
[Maryam 19:58]
6 – "See you not that to Allaah prostrates whoever is in the heavens
and whoever is one the earth, and the sun, and the moon, and the
stars, and the mountains, and the trees, and al-dawaab (moving living
creatures, beasts, etc.), and many of mankind? But there are many
(men) on whom the punishment is justified. And whomsoever Allaah
disgraces, none can honour him. Verily! Allaah does what He wills."
[al-Hajj 22:18]
7 – "O you who believe! Bow down, and prostrate yourselves, and
worship your Lord and do good that you may be successful."
[al-Hajj 22:77]
8 – "And when it is said to them: 'Prostrate to the Most Beneficent
(Allaah)!' They say, 'And what is the Most Beneficent? Shall we fall
down in prostration tothat which you (O Muhammad) command us?' And it
increases in them only aversion."
[al-Furqaan 25:60]
9 – "[As Shaytaan has barred them from Allaah's Way] so that they do
not worship (prostrate before)Allaah, Who brings to lightwhat is
hidden in the heavens and the earth, and knows what you conceal and
what you reveal."
[al-Naml 27:25]
10 – "Only those believe inOur aayaat (verses, signs, etc.) who, when
they are reminded of them fall down prostrate, and glorify the Praises
of their Lord, and they are not proud."
[al-Sajdah 32:15]
11 – "… And Dawood guessed that We had triedhim and he sought
forgiveness of his Lord, and he fell down prostrateand turned (to
Allaah) in repentance."
[Saad 38:24]
12 – "And from among HisSigns are the night and the day, and the sun
and the moon. Prostrate not tothe sun nor to the moon, but prostrate
to Him Who created them, if you (really) worship Him."
[Fussilat 41:37]
13 – "So fall down in prostration to Allaah, and worship Him (Alone)."
[al-Najm 53:62]
14 – "And when the Qur'aan is recited to them, they fall not prostrate."
[al-Inshiqaaq 84:21]
15 – "… Fall prostrate and draw near to Allaah!"
[al-'Alaq 96:19]
Al-Albaani said, in Tamaam al-Minnah (296):
"On the contrary, the hadeeth is not hasan, because it includes two
majhool [unknown] narrators. Al-Haafiz said in al-Talkhees, after
quoting the opinion of al-Mundhiri and al-Nawawi that it is hasan:
''Abd al-Haqq and Ibn Qattaan classed it as da'eef [weak]. It includes
'Abd-Allaah ibn Munayn, who is majhool, and the one who narrated from
him is al-Haarith ibn Sa'eed al-'Atqi, who is also unknown.' Ibn
Maakoolaa said: ' He did not narrate any hadeeth apart from this one."
Hence al-Tahhaawi was of the opinion that there is no second sajdah in
Sooratal-Hajj, towards the end ofthe soorah. This is also theopinion
of Ibn Hazm who said in al-Muhalla:
"Because it is not narrated in any saheeh report that this was the
Sunnah of theMessenger of Allaah (peaceand blessings of Allaah be upon
him), and there is noscholarly consensus to thiseffect. But it was
reported with a saheeh isnaad that 'Umar ibn al-Khattaab, the daughter
of 'Abd-Allaah and Abu Darda' performedsajdah in (the second verse
quoted from Soorat al-Hajj)."

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Is it true that there is no evidence of a Qur’aan being written in the 7 th century?

I was womndering if it is true that there is no evidence that there is
no trace of a Qu'ran being written in the 7 th century
Praise be to Allaah.
This is a false and incorrectstatement made by those who try to find
faults withIslam so as to put people off this religion. It is
sufficient to know that Allaah has guaranteed to preserve the Qur'aan,
as He says (interpretation of the meaning):
"Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'aan)
and surely, We will guard it (from corruption)." [al-Hijr 15:9]
Moreover, the fact that the transmission of the Qur'aan by memory and
inwriting was mutawaatir - narrated by groups to groups [to such an
extent that so many people couldnot conceivably have agreed upon a
lie] - is wellknown to anyone who hasthe slightest acquaintance with
Islamic knowledge, especially knowledge of recitations and reciters.
There are still many people nowadays who have learned the Qur'aan
orally, with isnaads directly going back to the Prophet (peace and
blessings of Allaah be upon him).
One of the miracles of Allaah's protection of the Qur'aan is the fact
that those who try to tamper with it are always found out.
The point is, everything that was revealed to the Prophet (peace and
blessings of Allaah be upon him) was written down in front of him
straight away, and some of the Sahaabah had masaahif (written copies
of the Qur'aan). After the death of the Prophet (peace and blessings
of Allaah be upon him), the first khaleefah, Abu Bakr al-Siddeeq (may
Allaah be pleased with him) gathered the Qur'aan in written and kept
it. Then the third khaleefah, 'Uthmaan ibn 'Affaan (mayAllaah be
pleased with him) compiled it in mus-hafs that were based on the
mus-haf compiled by Abu Bakr, in addition towhat had been memorized.
When we realize that the Qur'aan was written downand compiled by the
Sahaabah, and 'Uthmaan sent copies of the Mus-haf during his reign to
all the main centres of Islam, so that it would be a reference for
them, and there were no disputes concerning them, then how can we say
that thereis no written trace of the Qur'aan in the seventh century?
Moreover, there are several ancient manuscripts of the Qur'aanin
libraries and museums which bear visible testimony to the fact that
nothing has been changedin the Book of Allaah. Allaah says
(interpretation of the meaning):
"And verily, it is an honourable well-fortified respected Book
(because itis Allaah's Speech, and He has protected it from
corruption). Falsehood cannot come to it from before it or behind it,
(it is)sent down by the All-Wise,Worthy of all praise (Allaah)."
[Fussilat 41:41-42]
And Allaah knows best.

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Reciting Surahs and Aayahs in a different order

My question is regarding the order in which the quran should be
recited in a prayer, either outloud orquietely.
Should the wroshipper recite the surahs or ayahs in the order that
they are presented in the quran. For example, is it permissible to
recite surahAl-Nas in the first rakah followed by surah Al-Kawthar in
the second rakah, or ayah 50-60 in surah al Baqara (for example),
followed by ayah 10-20 in the second rakah.
please clarify this and explain why so.
Praise be to Allaah.
Reading later parts of the Qur'aan before earlier parts is called
Tankees (inversion). There are different types of Tankees:
Tankees al-Huroof (inversion of letters)
Tankees al-Kalimaat (inversion of words)
Tankees al-Aayat (inversion of verses)
Tankees al-Suwar (inversion of Soorahs)
Tankees al-Huroof (inversion of letters) means putting a later letter
before a previous letter in one word, for example, instead of "Rabb"
one reads "Barr"
Undoubtedly this is haraam, and invalidates a person's prayer, because
itchanges the Qur'aan from the way in which it was spoken by Allaah,
and usually alters the meaningin a drastic manner.
(Al-Sharh al-Mumti' by Ibn 'Uthaymeen, 3/110)
Tankees al-Kalimaat (inversion of words) means putting a later word
before a previous word, for example, insteadof "Qul huwa Allaahu
ahad", one reads "Ahad Allaah huwa qul"!
This also is undoubtedly haraam, because it changes the Qur'aan from
the way in which it was spoken by Allaah.
(Al-Sharh al-Mumti', 3/110)
Tankees al-Aayat (inversion of verses) means reciting a later aayah
before a previous aayah, for example, reciting "min sharr il-waswaas
il-khannaas" before "ilaah il-naas"!
Concerning this, al-Qaadi 'Ayyaad (may Allaah have mercy on him) said:
There is no dispute concerning the order of the aayahs in each
soorah.This is something which is Tawqeefi, i.e., based on revelation
[and is not open to ijtihaad], and the order is that which now appears
in the Mus-haf, and this is how the ummah transmitted it from the
Prophet (peace and blessings of Allaah be upon him).
(Sharh al-Nawawi, 6/62. This was also the view of Ibn al-'Arabi, as
stated in al-Fath, 2/257).
Shaykh Ibn 'Uthaymeen said:
Tankees al-aayaat (inverting verses) is also haraam according to the
most correct view, because the order of the aayahs is tawqeefi
(something which is basedon revelation [and not open to ijtihaad]).
The meaning of "tawqeefi" is that it was dictated by theorder of the
Messenger (peace and blessings of Allaah be upon him).
(al-Sharh al-Mumti', 3/110).
Tankees al-Suwar (inversion of Soorahs) means, reciting later soorahs
before earlier ones, for example, recitingAal 'Imraan before
al-Baqarah.
The ruling on this:
Those scholars who say that the order of soorahs is not tawqeefi do
not see anything wrong with this.
Those who think that it is tawqeefi or that the consensus of the
Sahaabahon the order of soorahs is evidence, do not think that it is
permissible.
The correct view:
Is that the order of soorahs is not tawqeefi; it is the result of
ijtihaad on the part of some of the Sahaabah.
There was no ijmaa' (consensus) among the Sahaabah on the order of
soorahs; the order in the Mus-haf of 'Abd-Allaah ibn Mas'ood – for
example – isdifferent from that in the Mushafs of others.
In the Sunnah there is evidence that supports theview that it is permissible:
(A) Hudhayfah said: I prayed with the Prophet (peace and blessings of
Allaah be upon him) one night, and he started to recite al-Baqarah. I
thought, he will do rukoo' when he reaches one hundred aayaat, but he
kept going. I thought, he will complete it in one rak'ah, but he kept
going. Ithought, he will do rukoo' now, but he started to recite
al-Nisaa', and he recited all of it, then he started to recite Aal
'Imraan and recited all of it… (Narrated by Muslim, 772).
The evidence in this hadeeth is that he recited al-Nisaa' then Aal 'Imraan.
Al-Nawawi said:
Al-Qaadi 'Ayyaad said: this contains evidence for those who say that
the order of soorahs is the result of ijtihaad on the part of the
Muslims when they wrote down the Mus-haf. The Prophet (peace and
blessings of Allaah be upon him) did not dictate the order of soorahs;
he entrusted this task to his ummah after his death. This is the view
of Maalik and the majority of the scholars, and was the view favoured
by al-Qaadi Abu Bakr al-Baaqillaani. Ibn al-Baaqillaani said: it is
themore correct of the two views, although both are possible.
He said: what we say is that the order of soorahs is not binding when
writing, praying, studying, teaching or learning......

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They get together and each person reads one juz’; will this be considered as a khutmah (complete reading of the Qur’aan) for all of them?

There are people who sit together to read the Qur'aan quietly. Each
individual reads one juz' (part) of the Qur'aan, claiming that the
entire Qur'aan will have been read in this gathering. Is this
permissible or is it counted as being bid'ah (innovation)?
Praise be to Allaah.
In my opinion the action mentioned is not permissible, and I do not
recall anything of this kindbeing reported from the Salaf. A person
will only berewarded for what he himself reads or listens to in order
to benefit from it. But if another person reads and he does not
listen, the reward for that will go to the person who read it. These
people are not considered to have completed the whole Qur'aan; but if
each personhas read a juz' he will be rewarded for that. But they
should not do this; either one person should read and the others
listen, or each person should read by himself without making a
connection between his reading and that of the others.

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