(1) That is, perform ruku (bowing) and sujud (prostration) in a complete and perfect manner—fulfilling their conditions, recommended elements and etiquettes—and give tumaninah (settled composure) its full right. In the Shafii school, tumaninah is obligatory both in the obligatory prayer and in supererogatory prayers; it is realised when the worshipper’s limbs come to rest in their proper place. Al-Harrani defines “completion” (itmam) as “fully rendering something whose form is made up of interconnected parts.” See al-Manawi, Fayd al-Qadir. (2) The hadith shows that swearing by Allah is permissible even without absolute necessity, though it remains recommended to avoid oaths unless there is a need—such as to emphasise a matter, lend it gravity, or firmly impress it upon hearts. The prophetic oaths mentioned in various hadiths should be understood in this light. (3) Meaning: “behind me.” The scholars explain that Allah endowed him—peace and blessings be upon him—with a faculty in the back of his neck by which he could literally see what was behind him. He experienced many miracles greater than this, and neither reason nor the law rules it out; the revealed texts state it plainly, so it must be affirmed. Al-Qadi reports that Ahmad ibn Hanbal and the majority maintain that this was genuine eyesight with the physical eyes (Sharh Muslim). Ibn Hajar comments: “The apparent meaning of the hadith is that this ability was confined to the state of prayer, though a general application is possible.” Some earlier authorities cited in Fayd al-Qadir explicitly prefer the general view. I incline to Ibn Hajar’s position: it was one of his miracles confined to prayer, and the sunnah provides no evidence for a permanent, general faculty. Allah knows best. (4) This is taken from the hadith reported by Anas—may Allah be pleased with him.