Points derived from the ḥadith:
- It is obligatory to prostrate on all seven bodily parts, which is the position of Imām Aḥmad. The obligation is inferred from the Prophet’s command. Prostrating on these parts fulfills the duty of prostration, exalts Allah, and openly displays humility and lowliness before Him.
- The nose is inseparably linked to the forehead; it completes the act of prostration. Therefore, prostration is not valid without it.
Two additional benefits
First: There is no harm in prostrating on a barrier other than the limbs required for prostration. However, it is prohibited to rest one’s forehead on one’s hands, for the hands themselves are among the limbs of prostration. It is disliked to prostrate on something attached to one’s body—such as a garment or turban—unless there is a need, like excessive heat, cold, thorns, or rough ground; in such cases it is not disliked. Likewise, it is not disliked to prostrate on a separate barrier, such as a prayer mat.
Second: One should place the limbs of prostration in the same order the Prophet ﷺ followed: the knees first, then the hands, and finally the forehead together with the nose. He must not descend the way a camel sits, placing the hands before the knees, for the Prophet ﷺ forbade that.
Hadith 5
Abū Hurayrah ⦗raḍiya Allāhu ʿanhu⦘ reported: When the Messenger of Allah ﷺ stood for prayer, he would pronounce the takbīr as he stood. He would then say another takbīr when he bowed, and upon raising his back from bowing he would say, “Allah hears whoever praises Him.” While standing he would then say, “Our Lord, to You belongs all praise.” He would say the takbīr as he went down, the takbīr as he raised his head, the takbīr when he prostrated, and the takbīr when he lifted his head—continuing in this manner throughout his entire prayer until he completed it. He would also say the takbīr when rising for the third unit after the sitting position.