The Right Path: The Sujud in Solāh

Wednesday, May 5, 2010

The Sujud in Solāh

The Sujud in Solah
(The Prostration)

The Solāh of the Prophet (Sallallāhu 'alayhi wa sallam)

By Shaikh Muhammad Nasiruddin Al-Albāni

[The book was translated by Usama Ibn Suhaib Hasan Al-Britani; it would be worthwhile to revisit it and I invite you to provide inputs about the work by Albāni]

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-'ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu 'alayhi wa sallam, is His Messenger.

The Description of the Solāh

2.9. The Sujud
(The Prostration)

The Sacredness of Sujud

Sujud is the Pillar of Solah that doing it improperly, whether intentional or unintentional, will render the solat invalid.

It defines the way of attaining nearness (qurb) to your Lord, Allah, the All-supreme, and the Highest Authority: “But prostrate and draw near (to Allah)!” [Surah Al-`Alaq, 96:19]

Sujud is a posture of the highest degree of obedience and servitude to Allah as man would places on the earth the loftiest part of his body that is his forehead, and expresses humility and impotence in the presence of Allah. Thus, Ruku’ and Sujud are repeatedly mentioned together in the Qur’an: “O you who have faith! Bow down and prostrate yourselves,” [Surah al-Hajj, 22:77] and “You see them bowing and prostrating (in worship).” [Surah Al-Fath, 48:29.]

Accordingly, sujud reflects the symbol of faith in the divine signs: “Only those believe in Our signs who, when they are reminded of them, fall down in prostration.” [Surah As-Sajdah, 32:15] Sujud makes man harmonious and concordant with all of creation in heaven and on earth prostrate and are humble before Allah: “To Allah prostrates whatever is in the heavens and whatever is on the earth,” [Surah An-Nahl, 16:49] and “And the herb and the tree prostrate (to Allah).” [Surah Ar-Rahman, 55:6]

The Sequence of Sujud

[After Ruku’], "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say the Takbir and go down into sujus"[78], and he ordered "the one who performed Solāh badly" to do so, saying to him, No one's Solāh is complete unless ... he says: Allāh listens to the one who praises Him and stands up straight, then says: Allāh is the Greatest and prostrates such that his joints are at rest.[79]

Also, "when Rasūlullāh (Sallallāhu 'alayhi wa sallam) wanted to perform sujud, he would say the Takbir, [separate his hands from his sides,] and then perform Sujud."[80]

Sometimes, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would raise his hands when performing sajdah." [81]

Going Down into Sujud on the Hands

"Rasūlullāh (Sallallāhu 'alayhi wa sallam) used to place his hands on the ground before his knees."[82] Rasūlullāh (Sallallāhu 'alayhi wa sallam) used to instruct likewise, saying: "When one of you performs sajdah, he should not kneel like a camel, but should place his hands before his knees." [83 ]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) also used to say, "Verily, the hands prostrate as the face prostrates, so when one of you places his face (on the ground), he should place his hands, and when he raises it, he should raise them."[84]

[NB: Abu Hanifah, Al-Syafi'ie and Ahmad maintain that one should place his knees before his hands. And this seems to more convenient. Al-Albani missed out about this.]

[ Please see the addendum on this subject below]

Description of Sujud

"Rasūlullāh (Sallallāhu 'alayhi wa sallam) would support himself on his palms [and spread them]"[85], "put his fingers together"[86], and "point them towards the qiblah."[87]

Also, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would put them (his palms) level with his shoulders"[88], and sometimes "level with his ears" [89]. "He would put his nose and forehead firmly on the ground." [90]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said to "the one who prayed badly", "When you prostrate, then be firm in your prostration" [91]; in one narration: "When you prostrate, put your face and hands down firmly, until all of your bones are relaxed in their proper places." [92]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) also used to say, "There is no solāh for the one whose nose does not feel as much of the ground as the forehead." [93]

"Rasūlullāh (Sallallāhu 'alayhi wa sallam) used to put his knees and toes down firmly"[94], "point with the front of the toes towards the qiblah"[95], "put his heels together"[96], "keep his feet upright"[97], and "ordered likewise."[98]

Hence, these are the seven limbs on which he (Sallallāhu 'alayhi wa sallam)would prostrate: the palms, the knees, the feet, and the forehead and nose - counting the last two as one limb in prostration, as he (Sallallāhu 'alayhi wa sallam)said: I have been ordered to prostrate (in one narration: we have been ordered to prostrate) on seven bones: on the forehead ..., and he indicated by moving his hand[99] around his nose, the hands (in one version: the palms), the knees and the toes, and not to tuck up[100] the garments and hair.[101]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) also used to say," when a servant prostrates, seven limbs prostrate with him: his face, his palms, his knees and his feet." [102]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said about a man who was praying with his hair tied [103] behind him, His example is surely like that of someone who prays with his hands bound (behind his back).[104] He also said, That is the saddle of the devil, i.e. where the devil sits, referring to the knots in the hair.[105]

"Rasūlullāh (Sallallāhu 'alayhi wa sallam) would not rest his fore-arms on the ground"[106], but "would raise them above the ground, and keep them away from his sides such that the whiteness of his armpits could be seen from behind"[107], and also "such that if a small lamb or kid wanted to pass under his arms, it would have been able to do so."[108]

Rasūlullāh (Sallallāhu 'alayhi wa sallam)would do this to such an extent that one of his Companions said, "We used to feel sorry for the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)because of the way he kept his hands away from his sides."[109]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) used to order likewise, saying, When you perform sajdah, place your palms (on the ground) and raise your elbows [110], and Be level in sujud, and none of you should spread his fore- arms like the spreading of a dog (in one narration: like a dog spreads them) [111]. In a separate hadith, None of you should rest arms on the ground the way a dog rests them. [112]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) also used to say, "Do not spread your arms [the way a beast of prey does], rest on your palms and keep your upper arms apart, for when you do all that, every one of your limbs prostrates with you."[113]

Obligation to be calm in Sujud

Rasūlullāh (Sallallāhu 'alayhi wa sallam) used to command the completion of ruku' and sujud, comparing someone not doing so to the hungry man who eats one or two dates, which are of no use to him, and also saying about him, he is indeed one of the worst thieves among the people.

Rasūlullāh (Sallallāhu 'alayhi wa sallam) also ruled that the solāh of one who does not straighten his spine fully in Ruku' and Sujud is invalid, as has been mentioned under "Ruku'", and ordered "the one who performed solāh badly" to be at ease in his sujud, as mentioned before.

The Adhkār of Sujud

Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say any one of the following remembrances of Allāh and supplications in this posture :

1. “Subhāna Rabbiy al a’la

(How Perfect is my Lord, the Most High)”, three times. [114]

It is a Sunnah in the solāh to say it once and the least required but in order to do it perfectly is to say it three times. Sometimes, "Rasulūllāh (Sallallāhu 'alayhi wa sallam) would repeat it many times than that." [115] Once, he repeated it so much that his sujud were nearly as long as his standing, in which he had recited three of the Long Surah: Al-Baqarah, An-Nisa' and Ali-'Imran. That solāh was full of supplication and seeking of forgiveness, particularly in the Solat Tahajjud or " The Night Prayer".

2. “Subhāna Rabbiy al a’lā wa bihamdih

(How Perfect is my Lord, the Most High, and Praised be He),” three times. [116]

Sayyid Sābiq (rahimahullah) in his “Fiqh-us-Sunnah”, held that it is preferred for the one who is in Sajdah to say: Subhanā Rabbiyal-A’la (Glory to my Lord, the Most High). 'Uqbah Ibn 'Amr (radiyallāhu'anhu) related that when, “Subhāna Rabbiyal-A’la (Glorify the name of your Lord, the Most High)” was revealed, the Allāh`s Messenger (Sallallāhu 'alayhi wa sallam) said, “Do so in your Sajdah.” This is related by Ahmad, Abu Dawud, Ibn Majah and al-Hakim. Its chain is good.

Huzhaifah bin Al-Yaman (radiyallāhu'anhu) reported that when the Allāh`s Messenger (Sallallāhu 'alayhi wa sallam), prostrated, he would say “Subhāna Rabbiyal-A'la.” This is related by Ahmad, Muslim, Abu Dawud, An-Nasā'ie, Ibn Mājah and at-Tirmidzi, who called it hassan sahih. It is a must that one not repeats these sayings less than three times during the Ruku’ and Sajdah. At-Tirmidzi (rahimahullah) says, “The scholars prefer the one ruku’ or sajdah to make the glorifications at least three times.” According to the majority, the minimum that is sufficient for the ruku’ or sajdah is one glorification. It must be noted that "calmness" is obligatory, and this requires a time of at least one glorification.

According to some scholars, the complete glorification is ten. This is based on the following hadith: Sa'id ibn Jubair related that Anas bin Malik (radiyallāhu'anhu) said, “I have not seen anyone being more similar to the Rasūlullāh's Solāh than this boy ('Umar Ibn 'Abdul-'Aziz). We estimated the number of the glorifications that he made during his bowing to be ten and in his prostrations also to be ten.” This is related by Ahmad, Abu Dawud and An-Nasā'ie with a good chain.

Ash-Shawkani (rahimahullah) says: “Some hold that this proves that the complete (number of) glorifications are ten. The more sound opinion is that an individual who is praying may offer as many glorifications as he wishes. There are authentic hadith that state that the Allāh`s Messenger (Sallallāhu 'alayhi wa sallam), elongated his glorifications during sajdah. The imam may also do so if he knows the followers will not get tired by making it longer.”

Ibn `Abdul-Barr (rahimahullah) says: “It is a must that every imam should be easy (by not making the solah too long) as has been ordered by the Allāh`s Messenger (Sallallāhu 'alayhi wa sallam), even if he knows that those behind him are strong, because he does not know what may have happened to them and what needs they may have to tend to.”

It is mustahabb while Sujud to glorify and to make a lot of duā’ seeking Allah’s forgiveness, blessing and mercy prescribed in syari’ah.

'Abdullah Ibn Al-Mubarak (rahimahullah) says maintains, “It is preferred for the imam to make five glorifications. Therefore, all the people behind him would be able to make (at least) three. It is preferred that one not limit his remembrance during the prostrations to just the glorifications, but he should add some supplications to it. In an authentic hadith, it is recorded that the Allāh's Messenger (Sallallāhu 'alayhi wa sallam) said: ‘The closest one of you comes to his Lord is while he is Sajdah, (therefore) make many supplications therein’. And he also said, 'I have prohibited you from reciting while Ruku’ or Sajdah. During the Ruku’, glorify the Lord. During the sajdah, strive your hardest in making supplications. Most likely, you will be listened to.” This was recorded by Ahmad and Muslim.

[See: “Fiqh-us-Sunnah”, Volume 1, ‘Sunnah Acts of Solāh’ By Sayyid Sābiq, a translation by Shaikh Jamaluddin Zarabozo]

Alternatively after saying the above dzikir one may add in Sujud, some of which are long, some of medium length and some short; particularly the two of following:

3. “Subbūhun Quddus Rabbul malāikati warrūh

(Perfect, Blessed, Lord of the Angels and the Spirit)”. [117]

4. “Subhānakallāhumma Rabbanā Wabihamdika Allāhummaghfirli

(Glory is to You O Allāh! Our Lord, And all the Praise be to You. O Allāh! Forgive me.)”;which he would say often in his ruku' and sujud, implementing the order of the Qur`an.[118]

'Aishah (radiyallāhu'anha) also reported, who said: The Prophet (Sallallāhu ‘alayhi wa sallam) used also to recite frequently in his Ruku’ and Sujud: Subhānakallāhumma Rabbanā, Wabihamdika, Allāhummaghfirli (Glory is to You, O Allāh! Our Lord, And all the Praise be to You. O Allāh! Forgive me.” Implementing (the order of) the Qur’an: "Fasabbih bihamdi rabbika wastaghfirhu innahu kana tawwaba (Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning.)" (Nasr, 110:3). [Al-Bukhari and Muslim]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) elucidated that it has been commanded in the Noble Qur'an: "So glorify the Praises of your Rabb, and ask for His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives". (Al-Nasr 110:3) Rasūlullāh (Sallallāhu 'alayhi wa sallam) acted upon it; implementing the words ' Subhānakallāhumma Rabbana wa bihamdika, Allahum-maghfirli' in Ruku' and Sujud respectively, apart the words 'Subhana Rabbiyal-'Azeem' and 'Subhana Rabbiyal-A'la'. It also indicates that one must express his gratitude to Allah whenever he receives a blessing from Him.

5. “Allāhumma laka sajadtu, wabika amantu, walaka aslamtu [waantarabbi], Sajada -wajhiyya-lillazi- khalaqa-hu wa-sawarahu, [fa ahsanasuwarahu], wasyaqqan sam`ahu wabasarahu [fa] Tabarakallā- huah-sanul-khaliqeen

(O Allāh! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!)”[119]

5.1.'Aishah (radiyallāhu'anha) also said: The Prophet (Sallallāhu 'alayhi wa sallam) used to say during the Sujud Tilawah: “Sajada-wajhiyya-lillazi-khalaqa-hu wa-sawwarahu, Wasyaqqan sam’ahu Wabasarahu Tabarakallā-huah-sanul-khaliqeen (My face has prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!).” [Tarmidzi]

6. “Allāhummaghfirli zanbi kulluh, wadiqqahuwajillah, wāwalahu waakhirah, wa`ala aniyatahu wasirrahu”
(O Allāh! Forgive me all my sins: the minor and the major, the first and the last, the open and the hidden). [120]

7."Sajadalakasawādiwakhayali, wa amabikafuādi, abuubinia’matika ‘alaiya, hazayyayaiya wamajanaitu 'alanafsī
(My person and my shadow have prostrated to You; my heart has believed in You; I acknowledge Your favours towards me: here are my hands and whatever I have earned against myself)”.[121]

8. “Subhānallazi yal ja barūti walmala kūti walkib riyaiwal `azamah
(How Perfect is He Who has all Power, Kingdom, Magnificence and Supremity)”[122],

which The Prophet (Sallallāhu 'alayhi wa sallam) would say in night prayer, as with the following ones:

9. “Subhānaka [Allāhuma] wabihamdika, lāilāhailla anta
(How perfect You are [O Allāh] and Praised. None has the right to be worshipped except you)”. [123]

10. “Allāhummaghfirly ma asartu, wamā a'lantu
(O Allāh! Forgive me what (sins) I have concealed and what (sins) I have done openly)”. [124]

11. “Allāhummaj 'alfiyqalbi nura, [wafilisaaninura], waj 'alfi sam'ie nura, waj `alfibasari nura, waj 'almintahtynura, waj 'alminfawqinura, wa 'anyamini nura, wa ‘aniyasari nura, waj 'alammaminura, waj `alkhalfinura, [waj 'al fi naf si nura] wa’dhimli nura

(O Allāh! Place light in my heart; [and light in my tongue;] and place light in my hearing; and place light in my seeing; and place light from below me; and place light from above me, and light on my right, and light on my left; and place light ahead of me; and place light behind me; [and place light in myself;] and make the light greater for me.)”[125]

12."Allāhumma [inni] a 'uzubi ridha kamin sakhatik, wa[a`uzu] bimu'afatikamin 'uquwbatik, waa 'uzubikamink, lāahsithana an 'alaik, anta kamaathnaita 'alanafsik
(O Allāh! [Indeed] I seek refuge with Your Pleasure from Your Anger; [I seek refuge] with Your Pardons from Your Punishment; I seek refuge with You from You. I cannot count all exultations upon You; You are as You have extolled Yourself”. [126]

Forbiddance of Reciting the Quran in Sujud

Rasūlullāh (Sallallāhu 'alayhi wa sallam) used to forbid recitation of the Qur'an in ruku' and sujud, and commanded striving in, and a lot of, supplication in this posture, as explained previously under "Ruku'". Rasūlullāh (Sallallāhu 'alayhi wa sallam) also used to say, "The slave is closest to his Lord when he is in sajdah, so increase supplication [in it]". [127]

Lengthening the Sujud

Rasūlullāh (Sallallāhu `alayhi wasallam) would make his sujud about as long as his ruku', and sometimes he would make it extremely long due to the circumstances, as one of his Companions said:

"The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) came out to us for one of the two later solāh, [Dzuhur or 'Asr,] carrying Hasan or Husain. The Prophet (Sallallāhu 'alayhi wa sallam) then came to the front and put him down [next to his right foot], said takbir for the solāh and commenced praying. During the solāh, he performed a very long prostration, so I raised my head [from among the people], and there was the child, on the back of the Messenger of Allāh (Sallallāhu 'alayhi wa sallam), who was in prostration. I then returned to my prostration. When the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) had oobserved the solāh, the people said, 'O Messenger of Allāh! In the middle of [this] your solāh, you performed a prostration and lengthened it so much that we thought either something had happened, or that you were receiving revelation!' Rasūlullāh (Sallallāhu 'alayhi wa sallam) said, “Neither of those was the case: actually, my son made me his mount, so I did not want to hurry him until he had satisfied his wish "[128]

In another hadith, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) was praying. When he performed sajdah, Al-Hasan and Al-Husain jumped onto his back. When the people tried to stop them, he gestured to them to leave the two alone. After offering his solāh, he placed them in his lap and said; Whoever loves me should love these two."[129]

Once, Rasūlullāh (Sallallāhu 'alayhi wa sallam) repeated the dzikir so much that his Sujud were nearly as long as his standing (qiyam), in which he had recited three of the Long Surah: Al-Baqarah, An-Nisa' and Ali-'Imran; that solāh was full of supplication and seeking of forgiveness, particularly in the Solat Tahajjud or “The Night Prayer". [Ahmad, Abu Dawud, Ibn Mājah, Daraqutni, Tahawi, Bazzār, and Tabarāni]

The Excellence of the Sajdah

It is also sign of the loyal Companions of the Prophet (Sallallāhu 'alayhi wa sallam) was that the effect of sujud could be seen on their foreheads: “Their mark is (visible) on their faces, from the effect of prostration.” [Surah Al-Fath, 48:29]

On the Day of Resurrection, Prophet Muhammad (Sallallāhu `alayhi wasallam) will identify his ummah by the mark of sujud that they have on their foreheads. That portion of the earth on which prostration was made will testify to the devotion of man on the Day of Resurrection.

Rasūlullāh (Sallallāhu 'alayhi wa sallam) used to say, “There is no one among my ummah whom I will not recognise on the Day of Resurrection”. They said, "How will you recognise them, O Messenger of Allāh, among the multitude of created beings?" He said, "Do you not see that were one of you to enter an enclosure in which there was a jet black [130] steed and a horse with a white forehead and legs [131], would you not recognise the latter from the former?" They said, "Of course." Rasūlullāh (Sallallāhu 'alayhi wa sallam) said, “Thus, my ummah on that day will surely have white faces [132] because of sujud, and white arms and feet [133] because of wudhu'(ablution)”. [134]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) would also say, “When Allāh intends to have mercy on whomsoever he wishes of the people of the Fire, He will order the angels to bring out whoever used to worship Allāh; so they will bring them out, recognising them from the marks of sujud, for Allāh has prohibited the Fire from devouring the marks of sujud. Thus, they will be brought out from the Fire, for the Fire devours all of a son of Adam except the marks of sujud." [135]

Sajdah on the Ground, and on Mats [136]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) would often sujud (prostrate) on the (bare) ground. [137]

"His Companions would pray with him in the intense heat, so when one of them could not press his forehead against the ground, he would spread his robe and prostrate on that." [138]

Rasūlullāh (Sallallāhu 'alayhi wa sallam)also used to say, the whole earth has been made a place of worship (masjid) and purification for me and my ummah; so wherever prayer becomes due on someone of my ummah, he has his place of worship (masjid) and his purification next to him. Those before me used to think that this was too much: indeed, they would only pray in their churches and synagogues. [139]

Sometimes, Rasūlullāh (Sallallāhu 'alayhi wa sallam) would prostrate in mud and water, and that happened to him once at dawn on the twenty-first night of Ramadhān, when it rained and the roof of the mosque, which was made of palm-branches, was washed away. So Rasūlullāh (Sallallāhu 'alayhi wa sallam) prostrated in mud and water; Abu Sa'id al-Khudri (radiallāhu'anhu) said, "So I saw, with my own eyes, the Messenger of Allāh (Sallallāhu `alayhi wa sallam), with traces of mud and water on his forehead and nose." [140]

Also, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would observe solāh on a khumrah" [141] sometimes, or "on a mat"[142] sometimes, and "Rasūlullāh (Sallallāhu 'alayhi wa sallam) performed solāh on it once when it had become blackened due to prolonged use." [143]

Rising from Sajdah

Next, "Rasūlullāh (Sallallāhu 'alayhi wa sallam)would raise his head from prostration while saying takbir"[144], and he ordered "the one who prayed badly" to do that, saying, The prayer of any person is not complete until ... he prostrates until his limbs are at rest, then he says, 'Allāh is the Greatest' and raises his head until he is sitting straight.[145] Also, "he would raise his hands with this takbir" sometimes.[146]

To sit Muftarishan between the Two Sujud

Next, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would lay his left foot along the ground and sit on it [relaxed]"[147], and he ordered "the one who prayed badly" thus, saying to him, “When you prostrate, prostrate firmly, then when you rise, sit on your left thigh”. [148]

“Rasūlullāh (Sallallāhu 'alayhi wa sallam) would have his right foot upright” [149] and "point its toes towards the qiblah."[150] [See diagram - qss]

Ifā`a Between the Two Sujuds

"Rasūlullāh (Sallallāhu 'alayhi wa sallam) would sometimes practice ifā'a [resting on both his heels and (all) his toes]."[151] This is the opposite of Iqa'a.Iqa'a is forbidden.

Obligation to be at Ease between the Two Sujuds

"Rasūlullāh (Sallallāhu 'alayhi wa sallam)would be relaxed until every bone returned to its (proper) position"[152], and he ordered "the one who prayed badly" likewise, and said to him, “The prayer of any of you is not complete until he does this.” [153]

Lengthening the Sitting between the Two Sujuds

Also, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would lengthen it until it was about almost as long as his sajdah"[154], and sometimes, "he would remain (in this position) until one would say: He has forgotten."[155]

The Adhkār between the Two Sujuds

Ibn 'Abbas (radiyallahu’anhu) narrated: The Prophet (Sallallāhu 'alayhi wa sallam) used to say 'in sitting between the two Sujud’:Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say:

1. “Allahumm-aghfir li (O Allah! Forgive me), warhamni (And Have Mercy on me), wahdini (and Guide me), wa'afini (and Guard me against harm), warzuqni (And Grants me sustenance), three times” [Muslim, Abu Dawud, Tirmidzi]. [156]

2.Sometimes, Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say: “Rabbiighfirliyaghfirli” (O my Lord! Forgive me, forgive me). [157]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say the above two in night prayer (Tahajjud) also. [158]

The Second Sajdah

Next, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say Takbir and sajdah for the second time."[159] He also ordered "the one who performed solāh badly" to do so, saying to him after he had ordered him to be at ease between sujud, then say Takbir: 'Allāhu Akbar (Allah is the Greatest)' and sajdah until your joints are relaxed [and do that in all your solah].[160] He would perform this sajdah exactly as he performed the first one.

Also, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would raise his hands with this Takbir" sometimes. [161]

Next, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would raise his head while saying Takbir"[162], and he ordered "the one who prayed badly" to do likewise, saying to him after ordering him to prostrate for the second time, "then raise your head and say Takbir"[163]. He also said to him, "[then do that in all your bowings and prostrations,] for if you do that, your prayer will be complete, and if you fall short in any of this, you will be deficient in your prayer."[164] Also, "he would raise his hands"[165] sometimes with this Takbir.

The Sitting of Rest (Jalsah al-Istirahah)

Next, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would sit straight [on his left foot, upright, until every bone returned to its position]." [166]

Supporting Oneself with the Hands on Rising for the Next Raka'ah

Next, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would get up for the second rak`ah, supporting himself on the ground." [167] Also, "Rasūlullāh (Sallallāhu 'alayhi wa sallam) would clench his fists [168] during solāh: supporting himself with his hands when getting up." [169]

Wallāhua'lam

Footnotes

78. Bukhari and Muslim.

79. Abu Dawud and Hakim, who declared it sahih and Dhahabi agreed.

80. Abu Ya’la in his Musnad (284/2) with a good isnad and Ibn Khuzaimah (1/79/2) with a different, sahih isnad.

81. Nasa'ie, Daraqutni and Mukhlis in Al-Fawā'id (1/2/2) with two sahih isnads. This raising of the hands has been reported from ten Companions, and a number of the Salaf viewed it as correct, among them Ibn 'Umar, Ibn 'Abbas, Hasan Basri, Tawus, his son 'Abdullah, Nāfi’ the freed slave of Ibn 'Umar, Salim the son of Ibn 'Umar, Qasim bin Muhammad, 'Abdullah bin Deenaar and `Atā'. Also, 'Abdur Rahman bin Mahdi said, "This is from the Sunnah", it was practised by the Imam of the Sunnah, Ahmad bin Hanbal, and it has been quoted from Malik and Shāfi'ie.

82. Ibn Khuzaimah (1/76/1), Daraqutni and Hākim, who declared it sahih and Dhahabi agreed. All the ahadith which contradict this are inauthentic. This way has been endorsed by Mālik, and similar is reported from Ahmad in Ibn al-Jawzi's Al-Tahqiq (108/2). Also, al-Marwazi quoted with a sahih isnad, Imam al-Awza’ie in his Masā'il (1/147/1) as saying, "I found the people placing their hands before their knees."

83. Abu Dawud, Tammam in al-Fawā'id, and Nasā'ie in Sunan as-Sughrā and Sunan al-Kubrā (47/1) with a sahih isnād. ‘Abdul Haqq declared it sahih in al-Ahkam (54/1), and went on to say in Kitab al-Tahajjud (56/1), "it has a sounder isnad than the previous one", i.e. the hadith of Wa’il which is the other way round (knees before hands). In fact, the latter hadith, as well as being contradictory to this sahih hadith and the preceding one, is neither authentic in isnad nor in meaning, as I have explained in Silsilah al-Ahadith ad-Da`iefah (no. 929) and al-Irwa' (357).

It should be known that the way to differ from the camel is to place the hands before the knees, because the camel places its knees first; a camel's "knees" are in its forelegs, as defined in Lisaan Al-‘Arab and other books of the 'Arabic language, and as mentioned by Tahawi in Mushkil al-Āthar and Sharh Ma’ani al-Āthar. Also, Imām Qasim al-Saraqusti (rahimahullāh) narrated in Gharib al-Hadith (2/70/1-2), with a sahih isnad, Abu Hurayrah's statement, "No one should kneel the way a runaway camel does", and then added, "This is in sajdah. He is saying that one should not throw oneself down, as a runaway (or untamed) camel does, hurriedly and without calmness, but he should go down calmly, placing his hands first, followed by his knees, and an explanatory marfu’ hādith has been narrated in this regard." He then mentioned the hadith above.

As for Ibn al-Qayyim's extremely strange statement, "These words are incomprehensible, and not understood by the experts of the language", it is answered by the sources which we have mentioned, and also many others which can be consulted. I have also expanded on this in the refutation against Shaikh Tuwaijri, which may be published.

84. Ibn Khuzaimah (1/79/2), Ahmad and Siraj; Hākim declared it sahih and Dhahabi agreed. It is given in Irwa' (313).

85. Abu Dawud and Hākim, who declared it sahih and Dhahabi agreed.

86. Ibn Khuzaimah, Bayhaqi and Hākim, who declared it sahih and Dhahabi agreed.

87. Bayhaqi with a sahih isnad. Ibn Abi Shaibah (1/82/2) and Siraj have related the pointing of the toes in a different narration.

88. Abu Dawud and Tirmidzi, who declared it sahih, as did Ibn al-Mulaqqin (27/2); it is given in Irwa' (309).

89. Abu Dawud and Nasā'ie with a sahih isnad.

90. Abu Dawud and Tirmidzi, who declared it sahih, as did Ibn al-Mulaqqin (27/2) it is given in al-Irwa, (309).

91. Abu Dawud and Ahmad with sahih isnad.

92. Ibn Khuzaimah (1/10/1) with a hasan isnad.

93. Daraqutni, Tabarāni (3/140/1) and Abu Nu‘aim in Akhbar Isbahan.

94. Bayhaqi with a sahih isnād. Ibn Abi Shaibah (1/82/2); Siraj have related the pointing of the toes in a different narration.

95. Bukhari and Abu Dawud. Ibn Sa'ad (4/157) related from Ibn ‘Umar that he liked to point whatever of his body he could towards the qiblah when praying, even his thumbs.

96. Tahawi, Ibn Khuzaimah (no. 654) and Hākim, who declared it sahih and Dhahabi agreed.

97. Baihaqi with a sahih isnad.

98. Tirmidzi and Siraj; Hākim declared it sahih and Dhahabi agreed.

99. This movement of the hand was deduced from the grammar of the Arabic text. (Fathul-Bāri)

100. i.e. to draw them in and prevent them from being scattered, meaning to gather the garment or hair with the hands for ruku’ and sujud. (Nihayah). This forbiddance is not only during prayer; the majority of scholars include tucking in the hair and garments before prayer in the prohibition. This is further strengthened by his forbidding men to pray with their hair tied, which follows later.

101. Bukhari; Muslim. It is given in al-Irwa' (310).

102. Muslim, Abu 'Awānah and Ibn Hibban.

103. i.e. tied up or plaited.

104. Muslim, Abu ‘Awānah and Ibn Hibban. Ibn al-Āthir says, "The meaning of this hādith is that were his hair loose, it would fall on the ground when in sajdah; hence, the man would be rewarded for the prostration of the hair. However, if the hair is tied, it is effectively as though it did not prostrate, for he compared him to someone whose hands are shackled together, since they would then not lie on the ground in sajdah."

It would seem that this instruction is limited to men and does not apply to women, as Shawkāni has quoted from Ibn al-'Arabi.

105. Abu Dawud and Tirmidzi, who declared it hasan; Ibn Khuzaimah and Ibn Hibban, declared it sahih. See Sāhih Abi Dawud (653).

106. Bukhari and Abu Dawud.

107. Bukhari and Muslim. It is given in Irwa' (359).

108. Muslim, Abu 'Awānah and Ibn Hibban.

109. Abu Dawud and Ibn Majah with a hasan isnad.

110. Muslim and Abu ‘Awānah.

111. Bukhari, Muslim, Abu Dawud and Ahmad.

112. Ahmad and Tirmidzi, who declared it sahih.

113. Ibn Khuzaimah (1/80/2), al-Maqdisi in al-Mukhtārah and Hākim, who declared it sahih and Dhahabi agreed.

114. Ahmad, Abu Dawud, Ibn Majah, Daraqutni, Tahawi, Bazzār, and Tabaraani in Mu’jam al-Kabir on the authority of seven different Companions. See also the note on this dzikir under "Ruku'".

115. See the previous note on this under "Ruku’"also.

116. Sahih, transmitted by Abu Dawud, Daraqutni, Ahmad, Tabarāni and Bayhaqi.

117. Muslim and Abu 'Awānah.

118. Bukhari and Muslim.

119. Muslim, Abu 'Awanah, Tahawi and Daraqutni.

120. Muslim and Abu 'Awānah.

121. Ibn Nasr, Bazzār and Hākim, who declared it sahih but Dhahabi disagreed, however, it has a support which is mentioned in the manuscript version.

122. Abu Dawud and Nasā'ie, with a sahih isnad.

123. Muslim, Abu 'Awānah, Nasā'ie and Ibn Nasr.

124. Ibn Abi Shaibah (62/112/1); Nasā'ie; Hakim declared it sahih and Dhahabi agreed.

125. Muslim, Abu 'Awānah and Ibn Abi Shaibah (12/106/2, 112/1).

126. ibid.

127. Muslim, Abu‘Awānah and Bayhaqi. It is given in Irwa' (456).

128. Nasa’ie, Ibn ‘Asakir (4/257/1-2) and Hakim, who declared it sahih and Dhahabi agreed.

129. Ibn Khuzaimah in his Sahih, with a hasan isnad from Ibn Mas'ud (887) and Bayhaqi in mursal form. Ibn Khuzaimah prefixed it with, "Chapter: evidence that gesturing which is understood during prayer neither invalidates nor spoils the prayer" - this action is one which the People of Opinion have prohibited! In this regard, there are also ahadith in Bukhari, Muslim and others.

130. i.e. its colour is pure black, with no other colours mixed with it. (Nihayah)

131. The whiteness refers to that part of the horse where chains and bangles are put, including the lower legs but not the knees.

132. i.e. the shining of the face due to the light of sujud.

133. i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining marks of ablution on the face, hands and legs of humans are compared to the whiteness of a horse's face and legs.

134. Ahmad, with a sahih isnad. Tirmidzi related a part of it and declared it sahih. It is given in Silsilah al-Ahādith as-Sahihah.

135.Bukhari and Muslim; the hadith shows that the sinful from among those regular at Prayer, will not remain the Fire forever; in fact, even those given to missing prayers out of laziness will not remain in the Fire forever, this is authentic - see as-Sahihah (2054).

136. Ar. haseer: a mat made of date-palm leaves or straw, etc.

137. This was because his mosque was not covered with mats, etc. This is evident from a great many ahadith, such as the next one and the one of Abu Sa`id later.

138. Muslim and Abu 'Awānah.

139. Ahmad, Siraj and Bayhaqi, with a sahih isnad.

140. Bukhari and Muslim.

141. ibid. A khumrah is a piece of matting, palm-fibre, or other material which is big enough for a man to place his face on it in sajdah; the term does not apply to larger pieces.

142. ibid.

143. Muslim and Abu 'Awānah. Ar. labisa usually means 'to wear', but here it is used to mean 'to use', i.e. to sit on; hence 'wearing' includes 'sitting on', so this indicates that it is prohibited (haram) to sit on silk, because of the prohibition on wearing it established in the Sahihs of Bukhari and Muslim, and others. In fact, a clear forbiddance of sitting on silk is related in these, so do not be confused by the fact that some leading scholars allow it.

144. Bukhari and Muslim.

145. Abu Dawud and Hakim who declared it sahih and Dhahabi agreed.

146. Bukhari in his Juz' Raf 'al-Yadain, Abu Dawud with a sahih isnad, Muslim and Abu `Awānah. It is given in Irwa' (316).

To raise the hands here, and with every takbir, was a view voiced by Ahmad, as in Ibn al-Qayyim's Badaa'i (3/89): "Athram quoted from him (Imam Ahmad) that on being asked about raising the hands, he said: With every movement down and up. Athram said: I saw Abu ‘Abdullah (i.e. Imām Ahmad) raises his hands in prayer with every movement down and up."

This was also the opinion of Ibn al-Mundhir and Abu 'Ali of the Shāfi'ies, and also a view of Malik and Shāfi’e themselves, as in Tarh at-Tathrib. The raising of the hands here is also authentically-reported from Anas bin Mālik, Ibn `Umar, Nāfi’, Tawus, Hasan Basri, Ibn Sirin and Ayyub as-Sikhtiani, as in Musannaf Ibn Abi Shaibah (1/106) with sahih narrations from them.

147. Ahmad and Abu Dawud with a good isnad.

148. Bukhari and Baihaqi.

149. Nasā'ie with a sahih isnad.

150. Muslim, Abu 'Awānah, Abu Shaikh in Ma Rawahu Abu az-Zubair ‘an Ghair Jabir (nos. 104-6); Baihaqi.

151. ibid. Ibn al-Qayyim (rahimahullah) overlooked this, so after mentioning the Prophet's (Sallallāhu 'alayhi wa sallam) Iftirash between the two sajdahs, he said, "No other way of sitting here is preserved from him”! This is correct, when ifa`a‘' has reached us via: the hadith of Ibn ‘Abbas in Muslim, Abu Dawud and Tirmidzi, who declared it sahih, and others (see Silsilah al-Ahadith as-Sahihah 383); the hadith of Ibn 'Umar with a hasan isnad in Bayhaqi, declared sahih by Ibn Hajar. Also, Abu Ishaq al-Harbi related in Gharib al-Hadith (5/12/1) from Tawus, who saw Ibn `Umar and Ibn `Abbas practising iq'ā'; its sanad is sahih. May Allāh shower His Mercy on Imam Malik, who said, "Every one of us can refute and be refuted, except the occupant of this grave", and he pointed to the grave of the Prophet (Sallallāhu ‘alayhi wa sallam). This Sunnah was practised by several Companions, Successors and others, and I have expanded on this in al-Asl.Of course, this iqā' is different to the one which is forbidden, and follows under "Tashahhud"

152. Abu Dawud and Bayhaqi with a sahih isnad.

153. Abu Dawud and Hakim, who declared it sahih and Dhahabi agreed.

154. Bukhari and Muslim.

155. ibid. Ibn al-Qayyim said, "This sunnah was abandoned by the people after the time of the Companions. But as for the one who abides by the Sunnah, and does not glance sideways towards whatever contradicts it, he is unworried by anything opposing this guidance."

156. Abu Dawud, Tirmidzi, Ibn Majah and Hākim, who declared it sahih and Dhahabi agreed.

157. Ibn Mājah with a hasan sanad. Imām Ahmad chose to supplicate with this one; Ishaq bin Rahawaih said, "If he wishes, he can say this three times, or he can say O Allāh! Forgive me ..., because both of them have been reported from the Prophet (Sallallāhu `alayhi wasallam) between the two sajdahs." (Maā'il of Imam Ahmad and Ishaq bin Rahawaih as related by Ishaq al-Marwazi, p. 19).

158. This does not negate the validity of the expressions in the obligatory prayers due to the absence of anything to differentiate between those and voluntary prayers. This is the view of Shafi`ie, Ahmad and Ishaq, who held that this was allowed in compulsory and voluntary prayers, as Tirmidzi has narrated. Imam Tahawi has also taken this view in Mushkil al-Aathar. Proper analysis supports this argument, for there is no position in prayer where a dzikir is not valid, and so it is fitting that this should be the case here.

159. Bukhari and Muslim.

160. Abu Dawud and Hākim, who declared it sahih and Dhahabi agreed; the addition is from Bukhari and Muslim.

161. Abu 'Awānah and Abu Dawud with two sahih sanads. This raising of the hands has supported by Ahmad, Malik and Shafi'ie in narrations from them. See the previous note under Sujud.

162. Bukhari and Muslim.

163. Abu Dawud and Hakim, who declared it sahih and Dhahabi agreed.

164. Ahmad; Tirmidzi, who declared it sahih.

165 .see the fourth last note.

166. Bukhari and Abu Dawud. This sitting is known as Jalsah al-Istirahah (the sitting of rest) by the scholars of fiqh. Shafi'ie supported it, as did Ahmad in Tahqiq (111/1) and favoured it more strongly, as is well-known of him that he would insist on following a Sunnah which had nothing to contradict it. Ibn Hani said in his Masa'il of Imam Ahmad (p. 42), "I saw Abu 'Abdullah (i.e. Imam Ahmad) sometimes leaning on his hands when standing up for the next raka`ah, and sometimes sitting straight and then getting up." It was also the preference of Imam Ishaq bin Rahawaih, who said in Marwazi's Masa'il (1/147/2), "The example was set by the Prophet (Sallallāhu 'alayhi wa sallam) of supporting himself with his hands when getting up, whether he was old or young." See also Irwa' (2/82-3).

167. Bukhari and Shāfi'ie.

168. Literally, "as one who kneads dough".

169. Abu Ishaq al-Harbi with a faultless sanad and its meaning is found in Baihaqi with a sahih sanad. As for the hadith, "He used to get up like an arrow, not supporting himself with his hands", it is mawdu` (fabricated), and all narrations of similar meaning are weak, not authentic, and I have explained this in Silsilah al-Ahadith ad-Da`iefah (562, 929, 968).

[Via The Qur'an and Sunnah Society]

Addendum

1.The Hands or Knees First In Going Down into Sujūd?

Regarding prostration in prayer, I have read two different versions. One says that it is better that your knees touch the floor before your hands. In the Al-Albani’s Sifah Solah-al-Nabee, it says one should place one's hands on the ground before the knees - and quotes hadith supporting these claiming knees before hand is as the camel and not advisable. What is there a correct way?

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

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

The Sunnah of the Solāh is categorised into two, one is “Sunnah Ab'adh” and “Sunnah Hai`ah”. According to the Shafi`ie School of Jurisprudence Sunnah Ab'adh is an Essential Sunnah, an equivalent to wajib (obligatory) parts of Solāh of The Hanbali School. If one forgets it, one has to perform the Sujūd Al-Sahwi (Prostration of Forgetfulness). While Sunnah Hai`ah is Mustahabbah (Encouraged) Sunnah.

The placing the hands on the ground before his knees or the knees before hands falls under the “Postures which are Sunnah of the Solāh” It is a “Sunnah Hai`ah” which is Mustahabbah (Encouraged) Sunnah in order to beautify the Solah.

The scholars have differed as to how one should go down into sujūd, whether one should go hands first or knees first.

First: The view of the majority that one should go down into Sujud on his knees first, then on his hands.

According to the Hanafis, Shāfi’ies and one opinion narrated from Imam Ahmad ibn Hanbal (rahimahullah), the person who is praying should go down on his knees first, then on his hands.

Imam Al-Tirmidzi (rahimahullah) held that this was the opinion of the majority of scholars, and said in his Sunan (2/57): “This is how it is done according to the majority of scholars: they think that a man should go down on his knees before he puts his hands down, and when he gets up he should raise his hands before his knees. Those who express this opinion take as evidence the hadeeth of Wā`il ibn Hujr, (radiyallahu’anhu), who said: “I saw the Messenger of Allāh (Sallallāhu ‘alayhi wasallam), when he did sujūd, putting his knees down before his hands, and when he got up he raised his hands before his knees.” (This hadith was recorded by Abu Dawūd, Al-Tirmidzi, Al-Nasā`ie, Ibn Mājah and Al-Dāraqutni (1/345). Imam Al-Tirmidzi (rahimahullah) classified the Hadith as Hasan Gharib and said: we do not know of anyone who narrated like this except from Sharyk from `Asim from Wa`il; Al-Bayhaqi (rahimahumullah) said in his Al-Sunan (2/101): its isnād is da’ief (weak) as Sharyk is not qawiy (strong). Al-Albāni (rahimahullah) classified it as da’ief in Al-Mishkāt (898) and Al-Irwa’ (2/75). Other scholars classified it as sahīh, such as Ibn al-Qayyim (rahimahumullah) in Zaad al-Ma’ād).

Among those who thought that one should go down into sujūd knees first were Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim(rahimahumullah); contemporary scholars who favour this view include Shaykh ‘Abd al-‘Azeez ibn Bāz and Shaykh Muhammad ibn Sālih al-‘Uthaymeen(rahimahumullah).

In fact Sayyid Sabiq (rahimahullah) said in Fiqh-us-Sunnah (vol. 1, pg. 151): "Most scholars prefer that one place his knees on the floor before his hands. Ibn al-Mundhir (rahimahullah) related this from `Umar Ibn Al-Khattab, (radiyallahu’anhu), An-Nakhaie, Muslim Ibn Yasar, Sufyan Al-Thawri, Imam Ahmad Ibn Hanbal, (rahimahumullah) according to one of two views reported from him), Ishaq ibn Rahwaih, and other jurists including Ibn Al-Mundhir (rahimahumullah) himself and Ahmad Ibn Muhammad Al-Tahawi. Abu at-Tayyeb (rahimahullah) said that most jurists agree with this. Ibn Al Qayyim Al-Jawziyyah, the disciple of Ibn Taymiyyah, (rahimahumullah) said: 'When the Prophet, (Sallallāhu ‘alayhi wasallam), prayed, he would place his knees (on the floor) before his hands, then his hands, his forehead and nose. This is what is authentic and has been related by Sharyk from Asim ibn Kulaib on the authority of his father from Wa`il ibn Hujr (radiyallahu`anhu) who said: I saw the Messenger of Allah, (Sallallāhu 'alayhi wa sallam), while prostrating, place his knees (on the floor) before his hands. Upon getting up, he would raise his hands before his knees. I never saw him do otherwise.'" (See Abu Dawūd, 1/837-838, pg. 215).

Sayyid Sabiq (rahimahullah) then gave the opinion of Imam Malik, Al-Awza'ie, Ibn Hazm and Imam Ahmad (according to his other opinion) whose opinions coincide with Al-Albani's.

The Hadith from Wa`il ibn Hujr and Abu Hurayrah (radiyallahu’anhum) can also be found in the English translation of Mishkat- ul-Masabih of Waliuddin Abu Abdullah Mahmud Tabrizi (rahimahullah) (see vol. 2, no's 898-899, pg. 172) where it says: " Abu Sulayman Al-Khattabi (rahimahullah) in his Sharh on Sunan Abu Dawud, known as Ma'alim al-Sunan (d. 388AH/998; rahimahullah) said that the tradition of Wa`il ibn Hujr (radiyallahu’anhu) is more sound than this (i.e the Hadith of Abu Hurayrah) and it is also said that it is an abrogated one (mansukh) (i.e the Hadith of Abu Hurayrah). Also Imam Sharaf Al-Haqq Al-Azīm Abādi (rahimahullah), the author of “Awn Al-Ma’bood Fe Sharh Sunan Abi Dawud” (vol 1, 311-312), Shams Al-Haqq Azimabadi said in his commentary to Abu Dawūd; after quoting the opinions held by some scholars that the hands should be placed before the knees: "

Al-Khattabi (rahimahullah) is of the opinion that the tradition of Wa`il ibn Hujr (radiyallahu’anhu) is better established because it is supported by several other sound traditions (which have not been quoted by al-Albani).

Ibn Khuzaimah (a Shafi'ie scholar of Hadith, d. 311/924; rahimahullah) observes that the tradition of Abu Hurayrah (radiyallahu`anhu) has been abrogated (mansukh). Ibn Khuzaimah (rahimahullah) reports a tradition on the authority of Sa'ad ibn Abi Waqqas (radiyallahu`anhu): “We used to place our hands (on the ground) before our knees, but later on we were commanded to place our knees before our hands!" [Sahih Ibn Khuzaymah]

Imam Sharaf Al-Haqq Al-Azīm Abādi (rahimahullah), the author of “Awn Al-Ma’bood Fe Sharh Sunan Abi Dawud” also said: "Imam Abu Hanifah, Imam al-Shafi`ie and Imam Ahmad (according to his second view) maintain that one should place his knees before his hands. And this seems to more convenient (see: Sunan of Abu Dawūd, vol. 2, fn. 383-384, pg. 215 English ed'n)."

Second: should go into sujūd with hands first

Imam Mālik, Al-Awzā'ie (rahimahumullah) and the scholars of hadeeth (rahimahumullah) thought that one should go into sujūd hands first, based on the hadeeth of Abu Hurayrah (radiyallahu`anhu), who said: “The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, ‘When any one of you prostrates, let him not go down as the camel does; let him put his hands down before his knees.’” (Reported by Ahmad (2/381), Abu Dawūd, Al-Tirmidzi, And Al-Nisā`ie. Al-Nawawi said in Al-Majmoo’ (3/421): it was reported by Abu Dawūd and Al-Nasā’ie with a jayyid isnād. It was classed as saheeh by Shaykh al-Albāni in al-Irwa’ (2/78), who said: This is a sahīh isnād, all of whose men are thiqāt, the men of Muslim, apart from Muhammad Ibn ‘Abd-Allāh Ibn Al-Hasan, also known as Al-Nafs Al-Zakiyyah Al-‘Alawi, who is thiqah)

Rasūlullāh (Sallallāhu 'alayhi wa sallam) used to instruct likewise, saying, “When one of you performs sajdah, he should not kneel like a camel, but should place his hands before his knees.” [Abu Dawud, Tammam in al-Fawā'id, and Nasā'ie in Sunan As-Sughrā and Sunan al-Kubrā (47/1) with a sahih isnād. `Abdul Haqq declared it sahih in Al-Ahkam (54/1), and went on to say in Kitab al-Tahajjud (56/1), “it has a sounder isnad than the previous one”, i.e. the hadith of Wa`il Ibn Hujr (radiyallahu`anhu) which is the other way round (the knees before hands). In fact, the latter hadith, as well as being contradictory to this sahih hadith and the preceding one, is neither authentic in isnad nor in meaning, as I have explained in Silsilah Al-Ahadith Ad-Dha'iefah (no. 929) and Al-Irwa' (357). It should be known that the way to differ from the camel is to place the hands before the knees, because the camel places its knees first; a camel's “knees” are in its forelegs, as defined in Lisān Al-'Arab and other books of the 'Arabic language, and as mentioned by Tahawi in Mushkil Al-Āthar and Sharh Ma'ani Al-Āthar. Also, Imām Qasim Al-Saraqusti (rahimahullāh) narrated in Gharib Al-Hadith (2/70/1-2), with a sahih isnad, Abu Hurayrah’s statement, “No one should kneel the way a runaway camel does”, and then added, “This is in sajdah. He is saying that one should not throw oneself down, as a runaway (or untamed) camel does, hurriedly and without calmness, but he should go down calmly, placing his hands first, followed by his knees, and an explanatory marfu’ hādith has been narrated in this regard.” He then mentioned the hadith above. As for Ibn al-Qayyim's extremely strange statement, “These words are incomprehensible, and not understood by the experts of the language”, it is answered by the sources which we have mentioned, and also many others which can be consulted. I have also expanded on this in the refutation against Shaikh Tuwaijri, which may be published.]

[See: Al-Albani’s Sifah Solah-al-Nabee]

4. Al-Albani has claimed that the Ahadith which prove that one should place one's knees down before one's hands are all 'inauthentic' according to his 'classification' standards. But as usual when there seems to be 'contradictory' Ahadith, Al-Albani fail short to tell his readers that many other scholars of Hadith and even the Mujtahid Imams like Abu Hanifah, Al-Shafi`ie (rahimahumullah) and according one opinion narrated from Ahmad (rahimahumullah) are indifference to his view of placing the hands on the ground before the knees! They held the view who is praying should go down on his knees first, then on his hands.

Third: to choose one of the ways as both ways are permissible.

Ibnu Hajar Al-'Asqalani (rahimahullah) said: Both Imam Malik and Imam Ahmad held that it is permissible to choose one of the ways as both ways are permissible. [See: Fathul Bāri]

Shaykh al-Islam Ibn Taymiyah (rahimahullah) made a comment on this matter in al-Fatāwa (22/449): “Praying in both ways is permissible, according to the consensus of the scholars. If a person wants to go down knees first or hands first, his prayer is valid in either case, according to the consensus of the scholars, but they disputed as to which is preferable.”

This is one of the issues of the differences of opinion, and the correct approach (adab) is without hurling accusation but one should act upon whichever opinion he believes is more likely to be correct, and the ordinary Muslim should follow the opinion of his school of Jurisprudence.

And Allāh Almighty Knows best.

[Excerpted with modification from “Islam Q&A (Fatwa No: 2108 By Sheikh Muhammed Salih Al-Munajjid)” and “Al-Albani Unveiled: 3. Important Issues of Fiqh (Jurisprudence) in Solah 3.1 - Going into Sajud: Hands or Knees First? A compilation by Shafuddin Ahmed Ibn Muhammad”]

Description of the Prophet’s Solāh