that a camel puts its forelegs down before its knees.” He therefore argued, “Accordingly, since we are forbidden to kneel the way a camel kneels, the worshipper must set his knees down before his hands!”

All of this stemmed from his overlooking what the lexicographers—al-Fayrūzābādī and others—have noted: a camel’s knees are located in its forelegs. For that reason al-Ṭaḥāwī said in Sharḥ Maʿānī al-Āthār 1/150:

“A camel’s knees are in its forelegs, as is the case with the rest of quadrupeds, whereas human beings are not like that. Hence the Prophet said: do not kneel on the knees that are in your legs as a camel kneels on the knees that are in its forelegs; rather, start by placing your hands—where there are no knees—then place your knees. What the worshipper does, therefore, is the opposite of what the camel does.”

Thus the meaning of the ḥadith becomes perfectly clear, free of ambiguity. Praise be to Allah for His guidance.

Moreover, the outward sense of this prophetic instruction indicates that it is obligatory. Ibn Ḥazm adopted this view in al-Muḥallā 4/128, and the author’s citation from him suggesting that it is merely recommended is plainly mistaken. If it is obligatory, the reverse order is impermissible, which refutes the consensus Shaykh al-Islām quotes in al-Fatāwā 1/88 allowing both ways.

I add: there is a neglected sunnah that deserves attention and revival. It appears in the ḥadith of Abū Ḥumayd al-Saʿidī, narrated in the presence of ten Companions, that the Messenger of Allah used to “descend toward the ground, distancing his hands from his sides, and then prostrate.” They all said, “You have spoken the truth; that is exactly how the Prophet used to pray.” Ibn Khuzaymah recorded it in his Ṣaḥīḥ 1/317–318 with a sound chain, as did others.

Once you know this, consider with me the meaning of huwiyy, which is to descend while keeping one’s arms away