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مسند اسحاق بن راهويه
Musnad Ishaq
كتاب الصلوٰةBook of Prayer
Statement about prostrating on seven limbs
Hadith 193
اُردوEn
اَخْبَرَنَا سُفْیَانُ، عَنِ ابْنِ طَاؤُوْسٍ، عَنْ اَبِیْهِ عَنِ ابْنِ عَبَّاسٍ، قَالَ: اُمِرَ النَّبِیُّ صَلَّی اللّٰهُ عَلَیْهِ وَسَلَّمَ اَنْ یَّسْجُدَ عَلٰی سَبْعَةِ اَعْضَاءٍ، وَلَا یَکُفَّ شَعْرًا وَلَا ثَوْبًا۔ قَالَ: وَقَالَ اِبْرَاهِیْمُ بْنُ مَیْسَرَةَ: سَأَلْتُ طَاؤُوْسًا عَنِ السُّجُوْدِ عَلَی الْاَنْفِ، فَقَالَ: هُوَ خَیْرٌ۔ قَالَ اِسْحَاقُ: اَیْ اَلْجَبْهَةُ وَالْاَنْفُ شَیْئٌ وَاحِدٌ.
Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrated: The Prophet (peace and blessings be upon him) was commanded to prostrate on seven parts of the body, and not to gather the hair or clothes. Ibrahim bin Maisarah narrated: I asked Tawus (may Allah have mercy on him) about prostrating on the nose, and he said: It is better. Ishaq (may Allah have mercy on him) said: The forehead and the nose are the same thing.
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
From the aforementioned ahadith, it is understood that one should prostrate on seven body parts. The meaning of seven body parts is that these parts should touch the ground. Which are these seven body parts? It is narrated from Sayyiduna Abdullah ibn Abbas radi Allahu anhuma that the Noble Prophet sallallahu alayhi wa sallam said: “I have been commanded to prostrate on seven body parts: on the forehead”—and he pointed with his hand towards his nose—“and both hands, both knees, and the toes of both feet.” (Bukhari, no. 812)
It is also understood from this that the forehead and the nose are considered as one body part. This is also the position of Imam Ahmad, Imam Malik, Imam Shafi’i, Imam Muhammad, and Qadi Abu Yusuf rahimahumullah. However, the position of Imam Abu Hanifah rahimahullah is that if one prostrates only on the head or only on the nose, it is sufficient. (Kitab al-Umm by al-Shafi’i: 1/221; al-Hawi: 2/126)
It is also understood that gathering the hair during prayer is not permissible. Gathering means to tie the hair in a bun as women do. The commentators write: The wisdom in this is that the hair should not be gathered so that they also prostrate along with the head. In Sunan Abi Dawud, it is narrated that Sa’id ibn Abi Sa’id al-Maqburi reports from his father that he saw Sayyiduna Abu Rafi’ (the freed slave of the Messenger of Allah sallallahu alayhi wa sallam) pass by Sayyiduna Hasan ibn Ali radi Allahu anhu while he was standing in prayer and had tucked his hair into a plait at the back of his head. So Abu Rafi’ untied his hair. Sayyiduna Hasan radi Allahu anhu looked at him angrily, so Abu Rafi’ said: “Continue your prayer and do not be upset. Indeed, I heard the Messenger of Allah sallallahu alayhi wa sallam say: ‘The place of the bun is the seat of Shaytan.’” (Sunan Abi Dawud, Kitab al-Salat, no. 646)
As for gathering the clothes, meaning to gather up the garment while bowing down so that it does not get dirty—nowadays, the situation is that there is no issue of dirt, as the material is cotton, etc. When going into prostration, people gather their clothes so that the ironing does not get ruined. This is against the humility and submissiveness (khushu’ and khudu’) of prayer. Doing so is not correct.
From the aforementioned ahadith, it is understood that one should prostrate on seven body parts. The meaning of seven body parts is that these parts should touch the ground. Which are these seven body parts? It is narrated from Sayyiduna Abdullah ibn Abbas radi Allahu anhuma that the Noble Prophet sallallahu alayhi wa sallam said: “I have been commanded to prostrate on seven body parts: on the forehead”—and he pointed with his hand towards his nose—“and both hands, both knees, and the toes of both feet.” (Bukhari, no. 812)
It is also understood from this that the forehead and the nose are considered as one body part. This is also the position of Imam Ahmad, Imam Malik, Imam Shafi’i, Imam Muhammad, and Qadi Abu Yusuf rahimahumullah. However, the position of Imam Abu Hanifah rahimahullah is that if one prostrates only on the head or only on the nose, it is sufficient. (Kitab al-Umm by al-Shafi’i: 1/221; al-Hawi: 2/126)
It is also understood that gathering the hair during prayer is not permissible. Gathering means to tie the hair in a bun as women do. The commentators write: The wisdom in this is that the hair should not be gathered so that they also prostrate along with the head. In Sunan Abi Dawud, it is narrated that Sa’id ibn Abi Sa’id al-Maqburi reports from his father that he saw Sayyiduna Abu Rafi’ (the freed slave of the Messenger of Allah sallallahu alayhi wa sallam) pass by Sayyiduna Hasan ibn Ali radi Allahu anhu while he was standing in prayer and had tucked his hair into a plait at the back of his head. So Abu Rafi’ untied his hair. Sayyiduna Hasan radi Allahu anhu looked at him angrily, so Abu Rafi’ said: “Continue your prayer and do not be upset. Indeed, I heard the Messenger of Allah sallallahu alayhi wa sallam say: ‘The place of the bun is the seat of Shaytan.’” (Sunan Abi Dawud, Kitab al-Salat, no. 646)
As for gathering the clothes, meaning to gather up the garment while bowing down so that it does not get dirty—nowadays, the situation is that there is no issue of dirt, as the material is cotton, etc. When going into prostration, people gather their clothes so that the ironing does not get ruined. This is against the humility and submissiveness (khushu’ and khudu’) of prayer. Doing so is not correct.
Source: Musnad Ishaq bin Rahwayh, Page: 193
