and the two palms are among the seven limbs of prostration mentioned in the aforementioned ḥadīth of Ibn ʿAbbās.

2 – This report confirms the basic rule that, when “the hands” are referred to in this context, what is meant are the palms.

3 – It was stated earlier that it is sufficient to place any part of the hands on the ground; however, what is preferable is to press the inner side of both palms firmly onto it and to have the fingers face the qiblah.

4 – The ḥadīth shows that it is recommended to lift the forearms from the ground and that letting them lie flat, the way a beast sprawls its forelegs, is disliked.

5 – Doing so keeps one from resembling that impure animal while engaged in prayer—the moment of intimate discourse and entry before Allah, exalted be He—and, in addition, raising the arms is a sign of energy, strength, and eagerness for worship.

6 – As for the narration of Wāʾil, it indicates the desirability of placing the palms firmly on the knees during bowing (rukūʿ).

7 – It further indicates that the fingers should be spread over the knees, for that makes the bow firmer and helps the worshipper keep the back aligned with the head.

8 – It also points to bringing the fingers together during prostration, so that they face the qiblah completely, which helps bear the body’s weight in sujūd.

9 – What has been said about spreading the arms, keeping the elbows away from the sides, and distancing the belly from the thighs during prostration applies specifically to men.

As for women, the jurists have said: “A woman gathers herself in bowing, prostration, and elsewhere; she does not splay her limbs, and she lets her legs fall to her right side when sitting, because that is more modest for her.” They cite what Abū Dāwūd recorded in his Marāsil (p. 118) from Yazīd ibn Abī Ḥabīb: “The Prophet ﷺ passed by two women who were praying and said, ‘When you prostrate, keep some of your flesh close to the ground, for in this regard a woman is not like a man.’”