What is to be said in sujood al-shukr (prostration of gratitude)?

What is to be said in sujood al-shukr (prostration of gratitude)?
Praise be to Allaah.
There is no specific du'aa' narrated in the ahaadeethfor sujood
al-shukr, hence the scholars said that what is to be said in sujood
al-shukr is the same tasbeeh and du'aa' as are said when prostrating
in prayer. So one should say Subhaana Rabbiy al-A'laa (Glory be to my
Lord Most High), Allaahumma laka sajadtu wa bika aamantu wa laka
aslamtu, sajada wajhi lillahi khalaqahu wa sawwarahu wa shaqqa sam'ahu
wa basarahu, tabaaraka Allaah ahsan ul-khaaliqeen (O Allaah, 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
andsight. Blessed be Allaah, the best of creators). Thenhe should make
du'aa' as he likes.
Ibn Qudaamah (may Allaah have mercy on him) said: the description,
rulings and conditions of sujood al-shukr are the same as those for
sujood al-tilaawah (prostration required when reciting certain verses
of Qur'aan). (al-Mughni, 2/372). And he said concerning
sujoodal-tilaawah: he should sayin this prostration what he says in
the prostration during prayer. (al-Mughni,2/362).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: "Sujood
al-shukr is done in response to a calamity that is averted or a
blessing which come to a person. It is like sujood al-tilaawah outside
prayer. Some of the scholars said that wudoo' and takbeer is required,
and some said that only the first takbeer is required. Then he should
fall down in prostration, and make du'aa' after saying "Subhaana
Rabbiy al-A'laa (Glory be to my Lord Most High)."
(Fataawa Islamiyyah, 1/205)
And Allaah knows best. May Allaah send blessings and peace upon our
Prophet Muhammad.

List of ahaadeeth aboutthe prostrations of recitation

What is the evidence for the prostrations of recitation in the Holy Qur'aan?.
Praise be to Allaah.
1. The sajdah (prostration) in al-A'raaf. The marfoo' hadeeth
fromAbu'l-Darda' is da'eef (weak); the mawqoof hadeeth from Ibn 'Umar
and Ibn 'Abbaas is saheeh and was narrated by 'Abd al-Razzaaq. The
scholars are unanimously agreed on the prostration in this soorah, as
it says in Tafseer Ibn Katheer.
2. The sajdah in al-Ra'd. The hadeeth is mawqoof from Ibn 'Umar
and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
3. The sajdah in al-Nahl.The hadeeth is mawqoof from 'Umar ibn
al-Khattaab, saheeh in al-Bukhaari. He prostratedwhen reciting this
soorah when he was delivering a khutbah to the people on the minbar,
but on the following Friday he did not prostrate, and said: "Whoever
prostrates has done right and whoever does not prostrate, there is no
sin on him." And (thehadeeth) is mawqoof from Ibn 'Umar and Ibn
'Abbaas, saheeh in 'Abd al-Razzaaq.
4. The sajdah in al-Isra'. The hadeeth is mawqoof from Ibn 'Umar
and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
5. The sajdah in Maryam. It is mawqoof from Ibn 'Umar and Ibn
'Abbaas in 'Abd al-Razzaaq, and Ibn Katheer narrated that there was
consensus concerning it.
6. The two sajdahs in al-Hajj. The hadeeth for the first
prostration is maqwoof from Ibn 'Umar and Ibn 'Abbaas, saheeh in 'Abd
al-Razzaaq. The hadeeth of the two sajdahs is marfoo' from 'Amr ibn
al-'Aas, with some weakness in it, but it has corroborating evidence
in the hadeeth of 'Uqbah ibn 'Aamir and Khaalid ibn Ma'daan; and it is
mawqoof from 'Umar,his son 'Abd-Allaah, Abu'l-Darda' and Abu Moosa
al-Ash'ari, saheeh. Ishaaq said: I have the people forseventy years
doing two prostrations in Soorat al-Hajj.
7. The sajdah in al-Furqaan. The hadeeth ismawqoof from Ibn 'Umar
and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
8. The sajdah in al-Naml. The hadeeth is mawqoof from Ibn 'Umar
and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
9. The sajdah in Alif-Laam-Meem tanzeel (al-Sajdah). The hadeeth
ismawqoof from Ibn 'Umar and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
It was narrated from Abu Hurayrah that on Fridays the Prophet (peace
and blessings of Allaah be upon him) used to recite in Fajr prayer
Alif-laam-meem tanzeel (al-Sajdah).Saheeh in al-Bukhaari. It says in
al-Fath: I have not seen in any report a clear statement that he
prostrated, except in Kitaab al-Sharee'ah wherethis was mentioned. He
said: In its isnaad are some who are subject to further scrutiny. And
he said: In al-Sagheer, al-Tabaraani quotes the hadeeth of 'Ali as
marfoo' and he said: But there is some weakness in its isnaad.
10. The sajdah in Saad. Its hadeeth is marfoo',
saheeh in al-Bukhaari.
11. The sajdah in Fussilat. Its hadeeth is
mawqoof fromIbn 'Umar and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
12. The sajdah in al-Najm. Its hadeeth is
marfoo', saheeh in al-Bukhaari.
13. The sajdah in al-Inshiqaaq. Its hadeeth is
marfoo', saheeh in Muslim.
14. The sajdah in al-'Alaq. Its hadeeth is
marfoo', saheeh in Muslim.
Note:
Al-Muwaffaq [Ibn Qudaamah] stated in al-Kaafi (1/206) that the verses
in which there is a prostration are confirmed by consensus except the
sajdahs of al-Mufassal [from Soorat Qaf to the end of the Qur'aan],
and the second sajdah in Soorat al-Hajj.

It is not prescribed to do a single prostration for the sake of du’aa’

Some people, when they want to offer du'aa' after praying, prostrate
and offer du'aa' whilst prostrating. Is this prostration Sunnah?.
Praise be to Allaah.
Islam does not prescribe drawing close to Allaah bymeans of
prostration unless the prostration is in the prayer (salaah) or for a
specific reason, such as prostration of forgetfulness (sujood al-sahw,
if a mistake is made in the prayer), or prostration of recitation
(sujood al-tilaawah, required when reading certain verses of the
Qur'aan), or the prostration of gratitude (sujood al-shukr).
As for prostration for the sake of du'aa', there is nothing in
sharee'ah to indicate that it is permissible or mustahabb. Rather what
is proven from the Prophet (blessings and peace of Allaah be upon him)
in many mutawaatir hadeeths is that he used to raise his hands in
du'aa', and he encouragedothers to do so. He said: "Your Lord, may He
be blessed and exalted, is characterized by modesty and generosity,
and He is so Kind to His slave that, ifHis slave raises his hands to
Him, He does not let him take them back empty." Narrated by Abu Dawood
(1488); classed as saheeh by al-Albaani inSaheeh Abi Dawood.
So prostrating for the sake of du'aa' is an innovation, because the
Prophet (blessings and peace of Allaah be upon him) did not do it, and
because it is forsaking theSunnah that the Prophet (blessings and
peace of Allaah be upon him) encouraged, which is raising the hands in
du'aa'.
These scholars denouncedthis single prostration andforbade it. It was
mentioned by Abu Shaamah (may Allaah have mercy on him) in his book
al-Baa'ith 'ala Inkaaral-Bida' wa'l-Hawaadith (p. 62, 63) and he said:
Imam al-Haramayn Abu'l-Ma'aali said: The author ofal-Taqreeb mentioned
from some of his companions that if a man submits to Allaah and
prostrates for no reason, he may do that, and I have not seen this
except with him. My Shaykh regarded that as makrooh, and objected
strongly to anyone who did that. He said: this is my view.
Abu Haamid al-Ghazali said: Shaykh Abu Muhammad (may Allaah have mercy
on him) objected strongly to the one who did that, and thisis the
correct view. He said in Kitaab al-Nadhr: No one was of the view that
prostration on its own becomes obligatory if one makes a vow to do
that, because it is not an act of worship for which there is a reason,
such as recitation (i.e., prostration of recitation).
Imam al-Haramayn said: My Shaykh was of the definite opinion that
prostration on its own does not become obligatory if one makes a vow
to do that, even though the reciter of the Qur'aan may prostrate, but
prostration on its ownfor no reason is not an actof worship according
to the correct view.
The author of al-Tatimmah said: Some people have the habit of
prostrating after they finish the prayer and saying du'aa' whilst
doingso. He said: We know of no basis for this prostration and it was
notnarrated from the Messenger of Allaah (blessings and peace of
Allaah be upon him) or from his Companions. It is better to offer
du'aa' during the prayer, because of the reports that have been
narrated concerning that. And Allaah knows best.
I (Abu Shaamah) say: The fact that prostration is an act of worship
within prayer does not necessarily mean that it isan act of worship
outside of prayer, like bowing. Al-Faqeeh Abu Muhammad said: Islam
does not say that one may draw close to Allaah by doing a single
prostration for which there is no reason.

What should the personpraying behind an imam do if he recites a verse in which there is asajdah (prostration)?

What should I do if I recite a soorah in which there is a sajdah when
I am praying behind an imam?.
Praise be to Allaah.
You should not prostrate, because following the imam is obligatory and
the prostration of recitation is Sunnah. If a person is praying behind
an imam, it is not permissible for him to prostrate, and if he
prostrates deliberately although he knows that that is not
permissible, then his prayer becomes invalid.