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Sajda al-Shukr

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Sajdat al-Shukr (Arabic: سجدة الشكر) or Prostration of Gratitude is a recommended prostration performed to thank God. In Shia jurisprudence, it is recommended in various situations, such as after prayer, upon receiving a blessing, or after the removal of an affliction. This prostration is fulfilled by placing the forehead on the ground once, and performing it twice is also considered recommended. In narrations, virtues such as attaining divine pleasure and increased reward have been mentioned for it, and various dhikrs and supplications, such as "Shukran li-llah" (Thanks be to God) and "'Afwan 'Afwan" (Pardon, pardon), have been prescribed for it.

Importance and Virtue

Sajdat al-Shukr is considered a recommended act and is one of the post-prayer practices. Narrations emphasise performing it after prayer, and they mention rewards such as increased divine recompense, forgiveness of sins, and attaining God's mercy. In a narration transmitted from Imam al-Sadiq (a), the prostration of gratitude after prayer is considered a cause for increasing the value of the prayer and attaining God's pleasure.[1] In another narration, rewards such as the recording of good deeds, forgiveness of sins, and elevation in the degrees of Paradise have been mentioned for the prostration of gratitude performed for a blessing.[2] Imam al-Mahdi (a) has also considered the prostration of gratitude among the most important recommended acts and has described it as equivalent to supplication and glorification after the obligatory acts of worship.[3]

Occasions of Recommendation

Sajdat al-Shukr is recommended, and emphasis has been placed on performing it in the following cases:

  • After obligatory prayers and recommended prayers. In narrations, emphasis has been placed on the prostration of gratitude after the Maghrib prayer.[4]
  • Upon receiving a blessing or the renewal of a blessing.
  • Upon the removal of an affliction or calamity.
  • After being granted success in performing a good deed or refraining from sin.
  • Upon seeing a person afflicted with a calamity or a sinner, as a way of thanking God for one's own well-being and distance from that situation.[5]

Method of Performing Sajdat al-Shukr

Sajdat al-Shukr is fulfilled by placing the forehead on the ground once, although some jurists have considered performing it twice as better. Between the two prostrations, one first places the right side and then the left side of the forehead and face on the ground;[6] this act is called in jurisprudential terminology Ta'fir al-Jabin (rubbing the forehead in dust).[7]

Sajdat al-Shukr does not have the opening takbir, tashahhud, or salam.[8] However, some jurists have considered the takbir after raising the head from prostration as recommended.[9] There is disagreement among jurists regarding whether it is necessary to place the other parts of prostration on the ground for the prostration of gratitude to be fulfilled, or whether placing the forehead alone is sufficient.[10]

Dhikrs of Sajdat al-Shukr

No specific dhikr has been designated for Sajdat al-Shukr the recitation of which would be a condition for its validity, and reciting any dhikr or supplication in it is permissible. In narrations, various dhikrs and supplications have been transmitted for it. Among them, Imam al-Rida (a) has recommended reciting "Shukran shukran" (Thanks, thanks) or "'Afwan 'afwan" (Pardon, pardon) one hundred times in the prostration of gratitude.[11] It has also been narrated from Imam al-Sadiq (a) that the least dhikr in the prostration of gratitude after prayer is three times "Shukran li-llah" (Thanks be to God).[12]

In some narrations, reciting "Yā Ra'ūf, Yā Raḥīm, Yā Rabb, Yā Sayyidī" and giving thanks for the blessing of the guardianship of the Ahl al-Bayt (a) in the prostration of gratitude has been recommended.[13] It has also been narrated that Imam al-Sadiq (a) and Imam Musa al-Kazim (a) would frequently recite this supplication in the prostration of gratitude: "I ask You for ease at the time of death and pardon at the time of reckoning". (اَسْألُک الرّاحَةَ عِنْدَ الْمَوتِ وَ الْعَفْوَ عِندَ الْحِسابِ).[14]

Tahara and facing the qibla are not conditions for the validity of Sajdat al-Shukr;[15] nevertheless, both (facing the qibla[16] and tahara[17]) are considered among its recommended practices. Prolonging the prostration, placing the hands on the ground, pressing the chest and stomach to the ground, ta'fīr al-jabīn (placing the right side and then the left side of the forehead on the ground), and reciting the transmitted supplications are also recommended. Wiping the place of prostration with the hand and passing it over the face and front of the body after raising the head from prostration has also been counted among the recommended practices in some sources.[18]

Regarding certain details—such as the permissibility of the place and the validity of the place where the forehead is placed—there is disagreement among jurists.[19]

First Sajdat al-Shukr

In some sources, the prostration of gratitude by Imam Ali (a) after learning of the safety of the Prophet (s) during the Event of Laylat al-Mabit is considered the first prostration of gratitude in Islam. According to this report, when Prophet Muhammad (s) was leaving Mecca for the migration to Medina, he placed Imam Ali (a) in his own bed, and Ali (a), after ensuring the safety of the Prophet (s), performed the prostration of gratitude.[20]

Notes

  1. ↑ Shaykh al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 1, p. 333.
  2. ↑ Shaykh al-Ṣadūq, Thawāb al-aʿmāl, p. 35.
  3. ↑ Majlisī, Biḥār al-anwār, vol. 53, p. 161; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 6, p. 409.
  4. ↑ Shaykh al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 1, p. 331.
  5. ↑ Najafī, Jawāhir al-kalām, vol. 10, pp. 234–240; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (Muḥashshā), vol. 2, pp. 584–585; Karakī, Jāmiʿ al-maqāṣid, vol. 2, p. 317.
  6. ↑ Shahīd al-Thānī, Masālik al-afhām, vol. 1, p. 223; Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 8, p. 351.
  7. ↑ Ṭurayḥī, Majmaʿ al-baḥrayn, vol. 3, p. 408.
  8. ↑ Karakī, Jāmiʿ al-maqāṣid, vol. 2, p. 317.
  9. ↑ Shaykh al-Ṭūsī, al-Mabsūṭ, vol. 1, p. 114.
  10. ↑ Karakī, Jāmiʿ al-maqāṣid, vol. 2, p. 317; Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 8, pp. 349–350.
  11. ↑ Shaykh al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 1, p. 332.
  12. ↑ Shaykh al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 1, p. 333.
  13. ↑ Burūjirdī, Jāmiʿ aḥādīth, vol. 5, p. 469.
  14. ↑ Qummī, Mafātīḥ al-jinān, pp. 99–102.
  15. ↑ ʿAllāma Ḥillī, Tadhkirat al-fuqahāʾ, vol. 1, p. 137; vol. 3, p. 15.
  16. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (Muḥashshā), vol. 2, pp. 312–313.
  17. ↑ Najafī, Jawāhir al-kalām, vol. 10, p. 245.
  18. ↑ Karakī, Jāmiʿ al-maqāṣid, vol. 2, pp. 316–317; Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 8, pp. 347–349, 352; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (Muḥashshā), vol. 2, p. 585.
  19. ↑ Karakī, Jāmiʿ al-maqāṣid, vol. 2, p. 317; Kāshif al-Ghiṭāʾ, Kashf al-ghīṭāʾ, vol. 3, p. 215; Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 8, pp. 349–350.
  20. ↑ Majlisī, Biḥār al-anwār, vol. 19, p. 60.

References

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