Hands or Knees First In Going Down into Sujūd?

The Hands or Knees First In Going Down into Sujūd?

Regarding sujud in solah, 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, 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 ibn Kulaib 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 who said: I saw the Messenger of Allah, (Sallallāhu ‘alayhi wasallam), 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-Awzaie, Ibn Hazm and Imam Ahmad (according to his other opinion) whose opinions coincide with Al-Albani's.

The Hadith from Wa'il ibn Hajr 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 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 wasallam) 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 (strong) 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 (trustworthy), 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 (trustworthy))

Rasūlullāh (Sallallāhu`alayhi wasallam) 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 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 quite categorically 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 (rahimahumullah) 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 is 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”]

Makruh Tucking Up and Tying His Hair in Solah

Makruh Tucking Up and Tying His Hair in Solah

There are some who keep long hair would tuck up the hair and tied it back during congregation solah.  Some says it is prohibited for men to do so. Does this include the women?  Please enlighten us on this issue.

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

Firstly:  The fuqaha' view it as makrūh for a man to perform Solah with his hair tucked up, which means that he gathers his hair together and ties it back, thus preventing it from prostrating with him. 

The prohibition in this case means that it is disliked according to the opinion of the majority of scholars; it does not mean that it is harām or prohibited.

It says in al-Mawū‘ah al-Fiqhiyyah (26/109): “The fuqaha’ are unanimously agreed that it is makrūh to tie back the hair when performing solah. What is meant by tying back is wrapping the braid around the head as women do, or gathering the hair and tying it at the back of the head. This is makrūh but if a person performs solah in such way, his solah is still valid”.  

Imam An-Nawawi (rahimahullāh) said: “The scholars are unanimously agreed that it is not permissible to perform solah with one's sleeves or garment rolled up and the like, or with one's hair braided or with one's hair wrapped up beneath the turban and so on. All of that is not permissible according to the consensus of the scholars, and it is makrūh in the sense of being discouraged and not proper. If a person performs that way, he has done something wrong but his solah is still valid.”  [Sharh Sahih Muslim, 209.] 

Secondly: This ruling applies only to men, not women, because when praying the woman is commanded to cover herself and if we were to tell the woman to undo her hair when praying or let her braids prostrate with her, as we tell men to do, that might lead to it (her hair) becoming uncovered whilst praying, and it is not permissible to uncover it because it is ‘awrah. But the hair of a man is not ‘awrah, as is quite obvious. 

Imam Al-Ghazali (rahimahullāh) said: “A man should not pray with his hair tied back. This prohibition applies only to men.”  [Ihya’ ‘Ulum ad-Deen, 1/156]

 Ash-Shawkāni (rahimahullāh) said:  Al-‘Iraqi (rahimahullāh) said that this applies only to men, not women, because women’s hair is ‘awrah and must be covered when praying; if a woman were to leave her hair undone, it might come loose and become difficult to cover, which would render her solah invalid. Moreover, it is difficult for a woman to undo her hair for the solah, and we know that the Prophet  (Sallallāhu ‘alayhi wasallam) granted them a concession allowing them not to undo their braids when doing ghusul, even though there is a need to make all of the hair wet, as stated above. [Nayl al-Awtaar, 2/393]

Az-Zarkashi (rahimahullāh) said: We should note that this issue (tying back the hair when praying) applies only to men. With regard to women, the command to undo the braid causes hardship and is contrary to beautification.  [Asna ul-Matālib, 1/163] 

Rasūlullāh (Sallallāhu`alayhi wasallam) said about a man who was praying with his hair tied [i.e. tied up or plaited.] behind him: “His example is surely like that of someone who observes solat with his hands bound (behind his back)”. [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.] He (Sallallāhu`alayhi wasallam) also said: “That is the saddle of the devil, i.e. where the devil sits, referring to the knots in the hair”. [Abu Dawud and Tirmidzi, who declared it hasan; Ibn Khuzaimah and Ibn Hibban, declared it sahih. See Sāhih Abi Dawud (653).]

Based on that, there is nothing wrong with a woman tucking her hair or tying it back when she is praying; she is not required to undo her braids.

In a hadith from  ‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) who reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. 

This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency.Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

And Allah Almighty knows best.

[Via Islam Q&A (191300)]

Solāh al-Wudhu

The Solāh Nawafil Wudhu’

Ibn Saleh

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.

The Relationship of Fardhu and Nawafil Solāh

As indicated in ahādith Nawafil Solāt is very rewarding for those who observed it. 

Abu Hurayrah (radhiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said: 

“The first thing a person will be held accountable for on the Day of Judgment is his Solat. If they are complete, it will be written for him that they are complete, but if there is a deficiency in them, Allāh would say: "See if My Slave has any supererogatory prayers. Allāh would also say: “Make up the deficiency in My Slave’s obligatory prayers from the supererogatory prayers;” and then other actions will be accounted for accordingly.”  

This is recorded by An-Nasa’ie, Dawud and others.

It other narrations  Rasūlullāh (Sallallāhu ‘alayhi wasallam) said:   

“Whenever a servant prostrates to Allāh, Allāh writes a reward for him, wipes out one of his sins and elevates his rank by one degree; so prostrate as much as you can” (Recorded by Muslim, Ibn Mājah) ; “Solāh is the best thing that one can do, so perform as many as you possibly can” (Recorded by At-Tabarāni); “Two light raka‘at which you may think as insignificant to add to you deeds, it is better for you than possessing the whole world” (Recorded by Ibn Al-Mubārak)

The Virtue of Perfect Wudhu’ and its Duā’

In relation to the virtue of a perfect wudhu’ ‘Umar Ibn Al-Khattab (radhiyallāhu‘anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said:  

“There is not one of you that make wudhu', and performs the rites of wudhu', when he has completed his wudhu', then recites:  
“Ash-hadu an lā ilāha illallāh, Wahdahu la sharīkalah, Wa anna muhammadan ‘abduhu wa Rasūluh 
(I bear witness that there is no ilāh except Allāh alone, no partner has he, and that Muhammad is His bondservant, and Messenger.)”;
  

Except that the eight gates of Heaven would open up for him, that he may enter from whichever he would please”.  

This hadith is no.162 in his Sahīh Abu Dawud, and no.96 in ‘Al-Irwā’. It is also recorded by Muslim, An-Nasā’ie and Ahmad. Al-Albāni classified it as sound in his Sahīh Al-Jãmi’ As-Saghīr wa Ziyādatih. 

The Virtue of Perfect Wudhu’ and Solāh al-Wudhu’.

 ‘Uqbah Ibn ‘Amr (radhiyallāhu`anhu) related that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said: 

“If one performs and perfects his wudhu’ and perform solah two raka’at (Nawafil al-Wudhu’) with his heart and face (completely on his solah); Paradise becomes his.” 

 This is recorded by Muslim, Abu Dawud, Ibn Mājah and Ibn Khuzaimah.

Abu Hurairah (radhiyallāhu‘anhu) narrated that Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said to Bilal Ibn Rabab (radhiyallāhu‘anhu) after one Solatul Fajar:  

“Tell me about the most hopeful act (i.e one which you deem the most rewarding with Allāh) you have done since your acceptance of Islam because I heard the sound of the steps of your shoes in front of me in paradise.”

Bilal Ibn Rabab (radhiyallāhu‘anhu) said: “I do not consider any act more hopeful than that whenever I make wudhū’ (ablution) at any time of night or day, I offer solāh (nawafil al-wudhu’) for as long as was destined for me to offer.”  

This is related by Al-Bukhari and Muslim.

The two hadiths indicates the great rewards of Jannah for perfect Wudhu, and the solah nawafil wudhu.

Khumran, the client of ‘Uthman bin Affan (radhiyallāhu‘anhu) said: 

“I saw ‘Uthman call for water for ablution, pour it from the pot onto his right hand and wash it three times. He then put his right hand into the container, rinsed his mouth and nose and blew the water out. Then he washed his face three times, followed by his arms up to the elbows. Then he washed his feet three times and said ‘I saw the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) make ablution like this.’ And then he would say,  

‘Whoever makes ablution like this and then perform two raka’at (Solāh nawafil wudhu’) without having any other concern on his mind, all his past sins will be forgiven.” 

This is recorded by Al-Bukhari, Muslim and others.

The above ahadiths indicates Allah would erase the past sins and grants rewards of Jannah for those who performs a perfect wudhu’ and observe Solāh al-wudhu’. Two light raka‘at which we may think as insignificant to add to our deeds, in actual fact it entails a most valuable rewards in the Hereafter, better than possessing this whole world.

Allah Almighty also holds a promise of Jannah for those who make it a practice Solat Sunnah Mu’akaddah which is performed before or after the Solāh Fardhu. Thus, Allah has provided a most worthy deeds upon the ummah that must it be ceased by us. All the praise and thanks is due to Allāh Almighty.

And Allāh Almighty knows best.

The Sitting Between the Two Sujud

The First Sitting Between the Two Sujud

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 wa sallam is His Messenger.

To sit in Muftarishan

After observing the First Sajdah “Rasūlullāh (Sallallāhu 'alayhi wa sallam) would Takbir and lifts his head for the sitting.

“Rasūlullāh (Sallallāhu 'alayhi wa sallam) would lay his left foot along the ground and sit on it [relaxed] [Ahmad and Abu Dawud with a good isnad.] 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”. [Bukhari and Baihaqi]

“Rasūlullāh (Sallallāhu 'alayhi wa sallam) would have his right foot upright” [Nasā'ie with a sahih isnad.] and “point its toes towards the qiblah.”[Muslim, Abu ‘Awānah, Baihaqi.] [See diagram - qss]

The ifa'a in Sitting between the Two Sujud

“Rasūlullāh (Sallallāhu 'alayhi wa sallam) would sometimes practice ifa'a (Sitting Iftirash: resting on both his heels and (all) his toes).”[Abu Dawud, Baihaqi and Tirmidzi, who declared it sahih]

 

It has also been related that ifa'a (laying out both feet and sitting upon one's heels) is a preferred act. Abu 'Ubaidah said, “This is the statement of the people of hadith.” Abu Az-Zubair related that he heard Tawus say, “We asked Ibn 'Abbas (radiyallāhu'anhu) about ifa'a, and he said, “It is sunnah to do so.” We said, 'We think it to be too harsh for the man.’ Ibn 'Abbas said, ‘It is a sunnah of your Allāh`s Messenger (Sallallāhu 'alayhi wa sallam)’.” (Related by Muslim) 

Ibn 'Umar (radiyallāhu'anhu) reported: “When the Allāh's Messenger (Sallallāhu 'alayhi wa sallam) rose from the first prostration, he would sit upon his toes”. Ibn 'Umar used to say, “That is from the sunnah.” Tawus reported, “I saw the 'Abdullahs ('Abdullah ibn 'Abbas, 'Abdullah ibn 'Umar and 'Abdullah ibn az-Zubair) sitting with their feet laid flat.” This was related by al-Baihaqi. Ibn Hajar says, “Its chain is sound.” 

And concerning iqa'a, sitting with the buttocks on the ground and with the thighs straight on the ground, it is disliked by all scholars. Abu Hurayrah (radiyallāhu'anhu) said “The Allāh's Messenger (Sallallāhu 'alayhi wa sallam) prohibited us from three things: pecking like a rooster (making the prostration very quickly), sitting like a dog (iqa'a), and not turning one's whole head like a fox.” This is related by Ahmad, al-Baihaqi, at-Tabarani and Abu Tala with a hassan chain. It is preferred for the one who is sitting between the two prostrations to put his right hand on his right thigh and his left hand on his left thigh with the fingers stretched out and directed toward the qiblah. The fingers should be slightly separated and should not go beyond the knees. The latter the pinkie and ring fingers should be held in, a circle made with the middle finger and thumb, and one should point with the forefinger when remembering Allāh.

Obligation to be at Ease between the Two Sajdahs

“Rasūlullāh (Sallallāhu ‘alayhi wasallam) would be relaxed until every bone returned to its (proper) position” [Abu Dawud and Bayhaqi with a sahih isnad.], 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.” [Abu Dawud and Hakim, who declared it sahih and Dhahabi agreed.]

Lengthening the Sitting between the Two Sajdahs

Also, “Rasūlullāh (Sallallāhu 'alayhi wa sallam) would lengthen it until it was about almost as long as his sajdah” [Bukhari and Muslim.], and sometimes, “he would remain (in this position) until one would say: He has forgotten.”[Bukhari and Muslim; Ibn al-Qayyim (rahimallāh) 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.”]

The Adhkār between the Two Sajdahs

In this sitting, Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say:

1. “Allāhumma [or: Rabbi] ghfirli, warhamni, [wajburni], [warfa’ni], wahdini [wa’afini], warzuqni”
(O Allāh! (In one version: O my Lord!) Forgive me; have mercy on me; [strengthen me;] [raise my rank;] guide me; [pardon me; sustain me). [Abu Dawud, Tirmidzi, Ibn Majah and Hākim, who declared it sahih and Dhahabi agreed] 

Or sometimes, Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say:

2. “Rabbiighfirliyaghfirli”
(O my Lord! Forgive me, forgive me). [Ibn Mājah with a hasan sanad]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say the above two in Night Prayer also. 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’e, 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.

The Second Sajdah

Next, “Rasūlullāh (Sallallāhu 'alayhi wa sallam) would say Takbîr and prostrate for the second time."[Bukhari and Muslim.] He also ordered “the one who prayed badly” to do so, saying to him after he had ordered him to be at ease between sajdahs, then say 'Allāh is the Greatest' and prostrate until your joints are relaxed [and do that in all your prayer]. [Abu Dawud and Hākim, who declared it sahih and Dhahabi agreed; the addition is from Bukhari and Muslim.] He would perform this sajdah exactly as he performed the first one.

Also, “Rasūlullāh (Sallallāhu 'alayhi wa sallam) would raise his hands with this Takbīr” sometimes. [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.]

Next, “ Rasūlullāh (Sallallāhu 'alayhi wa sallam) would raise his head while saying Takbīr”[ Bukhari and Muslim.], 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 Takbīr”[Abu Dawud and Hakim, who declared it sahih and Dhahabi agreed.]. 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.”[Ahmad; Tirmidzi, who declared it sahih] Also, “he would raise his hands”[Bukhari and Abu Dawud.] sometimes with this Takbîr.

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].” [Bukhari and Abu Dawud.]

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

Next, “Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would get up for the second rak'ah, supporting himself on the ground.”[Bukhari and Syāfi’ie] Also, “Rasūlullāh (Sallallāhu 'alayhi wa sallam) would clench his fists during solāh: supporting himself with his hands when getting up.” [Baihaqi with a sahih sanad]

Wallāhu‘alam 

Please See: The Sunnah of the Solāh