Thus, the points derived from the ḥadith are:
- By consensus of the scholars, raising the hands is recommended at the opening takbīr, and, according to the majority, it is also recommended when bowing and after rising from bowing.
- The hands should be raised until they are level with the shoulders.
- The Prophet ﷺ did not raise his hands during prostration.
- Many divine purposes underlie this practice. The scholars concur that it is an act of worship performed by the hands, and they have sought further reasons for it. Some said that it adorns the prayer; others said that it lifts the veil of heedlessness between the servant and his Lord, noting that movement of the limbs stirs the heart. Al-Shāfiʿī said that it signifies glorifying Allah and following the sunnah of the Prophet ﷺ. There is no conflict among these explanations or others, for Allah’s laws contain abundant wisdoms and secrets. Humble submission and obedience to Allah are among the greatest of those wisdoms and secrets.
Hadith 4
ʿAbd Allāh ibn ʿAbbās reported that the Messenger of Allah ﷺ said, “I have been commanded to prostrate on seven bones: the forehead”—and he pointed to his nose—“the two hands, the two knees, and the tips of the two feet.”
Overall meaning
Allah, Exalted be He, commanded His Prophet Muhammad ﷺ to prostrate to Him on seven parts of the body—the noblest of its limbs. They are: first, the forehead together with the nose; second and third, the two hands, placing their palms on the ground; fourth and fifth, the two knees; and sixth and seventh, the tips of the feet with the toes directed toward the qiblah. The Prophet’s ﷺ command is a directive for his entire community, for it constitutes a universal ruling.
Scholarly disagreement
The scholars agree that prostrating on these seven parts is legislated, but they differ over which of them are obligatory. This sound ḥadith indicates that prostration on all seven is obligatory, and that is the well-known position in the school of Imām Aḥmad, may Allah have mercy on him. Some scholars maintain that only the forehead is obligatory and the remainder are recommended. Abū Ḥanīfah holds that the nose suffices in place of the forehead, but the correct view is the first.