Hadith 1029
اُردوEn
أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ ، قال : أَنْبَأَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ ، وَحَمَّادُ بْنُ سَلَمَةَ ، عَنْ قَتَادَةَ ، عَنْ أَنَسٍ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " اعْتَدِلُوا فِي الرُّكُوعِ وَالسُّجُودِ وَلَا يَبْسُطْ أَحَدُكُمْ ذِرَاعَيْهِ كَالْكَلْبِ " .
´It was narrated from Anas that the Messenger of Allah (ﷺ) said:` "Be moderate in bowing and prostration, and do not rest your forearms along the ground like a dog."
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
1029. Commentary:
➊ Excess and deficiency are not good in any matter; rather, moderation and balance are correct. Moderation is also necessary in prayer. Moderation in bowing (ruku‘) is that the head should be raised above the back, neither lower nor excessively high. The arms and legs should be kept straight and firm. The hands should be placed on the knees in a grasping manner. Moderation in prostration (sujud) is that the prostration should be open. The arms should neither be completely drawn in and attached to the sides, nor placed on the ground, nor on the thighs. The stomach should also be lifted away from the thighs. The arms should be extended outward to a reasonable extent. If one is within a row (saff), then the arms should be opened only as much as space allows, so as not to cause discomfort to fellow worshippers. The palms should be placed flat on the ground facing the qiblah.
➋ Spreading the arms like a dog means placing the elbows on the ground along with the palms. This is prohibited. Resembling any animal during prayer is a very bad thing, for example: going into or rising from prostration like a camel; sitting between the two prostrations like a dog, that is, with the feet under the buttocks, the hands on the ground, and the knees upright— all these are forbidden.
➊ Excess and deficiency are not good in any matter; rather, moderation and balance are correct. Moderation is also necessary in prayer. Moderation in bowing (ruku‘) is that the head should be raised above the back, neither lower nor excessively high. The arms and legs should be kept straight and firm. The hands should be placed on the knees in a grasping manner. Moderation in prostration (sujud) is that the prostration should be open. The arms should neither be completely drawn in and attached to the sides, nor placed on the ground, nor on the thighs. The stomach should also be lifted away from the thighs. The arms should be extended outward to a reasonable extent. If one is within a row (saff), then the arms should be opened only as much as space allows, so as not to cause discomfort to fellow worshippers. The palms should be placed flat on the ground facing the qiblah.
➋ Spreading the arms like a dog means placing the elbows on the ground along with the palms. This is prohibited. Resembling any animal during prayer is a very bad thing, for example: going into or rising from prostration like a camel; sitting between the two prostrations like a dog, that is, with the feet under the buttocks, the hands on the ground, and the knees upright— all these are forbidden.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1029
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
In the state of prostration (sujud), a person is extremely close to his Lord; therefore, with utmost humility and submissiveness, he should place his palms firmly on the ground, and also keep his elbows raised above the ground and away from his sides.
In this manner, not only will humility and submissiveness be expressed, but a person will also be protected from laziness and sluggishness.
(‘Umdat al-Qari: 26/4)
The worshipper should be in the best possible state and posture during prayer.
This is why "iq‘a’ al-kalb" (sitting like a dog), "iftirash al-sab‘" (spreading the legs like a predatory animal), "bruq al-ba‘ir" (sitting like a camel), "naqrat al-ghurab" (pecking like a crow), and similar actions have all been prohibited.
In short, in prayer, tranquility and composure in every respect, dignity and seriousness, humility and submissiveness, the best clothing, and excellence in posture are all required.
In the state of prostration (sujud), a person is extremely close to his Lord; therefore, with utmost humility and submissiveness, he should place his palms firmly on the ground, and also keep his elbows raised above the ground and away from his sides.
In this manner, not only will humility and submissiveness be expressed, but a person will also be protected from laziness and sluggishness.
(‘Umdat al-Qari: 26/4)
The worshipper should be in the best possible state and posture during prayer.
This is why "iq‘a’ al-kalb" (sitting like a dog), "iftirash al-sab‘" (spreading the legs like a predatory animal), "bruq al-ba‘ir" (sitting like a camel), "naqrat al-ghurab" (pecking like a crow), and similar actions have all been prohibited.
In short, in prayer, tranquility and composure in every respect, dignity and seriousness, humility and submissiveness, the best clothing, and excellence in posture are all required.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 532
Maulana Dawood Raz
Hadith Commentary:
Because spreading the arms in this manner is a sign of laziness and indolence.
The comparison with a dog is even more condemnatory.
This should be fully observed.
Imam Qastallani rahimahullah said that if someone does this, the prayer will be makruh tanzihi (disliked in a non-prohibitive sense).
Because spreading the arms in this manner is a sign of laziness and indolence.
The comparison with a dog is even more condemnatory.
This should be fully observed.
Imam Qastallani rahimahullah said that if someone does this, the prayer will be makruh tanzihi (disliked in a non-prohibitive sense).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 822
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
It is mentioned in the hadith that when prostrating, the worshipper’s hands also perform prostration, and the manner of their prostration is that they should be bent forward and raised from behind. However, in the posture of iftirash, this will not be the case during prostration. Furthermore, the Messenger of Allah (sallallahu alayhi wa sallam) disliked improper postures in prayer and likening oneself to animals. Spreading the forearms on the ground resembles a dog, which is why he forbade it.
(2)
Hafiz Ibn Hajar (rahimahullah) states that in this hadith, along with the prohibitive ruling, its reasoning has also been mentioned: that one must avoid resembling lowly and despicable things. For, by doing so, it becomes apparent that the worshipper does not give full attention in his prayer and does not care about it.
(Fath al-Bari: 2/390)
(1)
It is mentioned in the hadith that when prostrating, the worshipper’s hands also perform prostration, and the manner of their prostration is that they should be bent forward and raised from behind. However, in the posture of iftirash, this will not be the case during prostration. Furthermore, the Messenger of Allah (sallallahu alayhi wa sallam) disliked improper postures in prayer and likening oneself to animals. Spreading the forearms on the ground resembles a dog, which is why he forbade it.
(2)
Hafiz Ibn Hajar (rahimahullah) states that in this hadith, along with the prohibitive ruling, its reasoning has also been mentioned: that one must avoid resembling lowly and despicable things. For, by doing so, it becomes apparent that the worshipper does not give full attention in his prayer and does not care about it.
(Fath al-Bari: 2/390)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 822
Hafiz Zubair Ali Zai
Placing the Hands on the Ground Like a Dog in Prostration
It is mentioned in the hadith that one should not spread the hands on the ground like a dog during prostration. See: [صحيح بخاري 822]
And in no authentic hadith is it mentioned at all that women should spread their hands on the ground during prostration.
In one narration, it is stated: “When you prostrate, let some part of your body touch the ground, for the command for a woman in prostration is not like that for a man.” [مراسيل ابي داود: 8]
This narration is weak due to being mursal (having a missing link in the chain).
Regarding mursal narrations, Imam Muslim rahimahullah said:
In our view, mursal narrations are not proof. [مقدمه صحيح مسلم ص20 ملخصا]
The summary of a statement by Tahawi Hanafi is that Imam Abu Hanifah did not consider munqati‘ (mursal) narrations as proof. See: [شرح معاني الآثار ج2 ص164، باب الرجل يسلم فى دارالحرب وعنده اكثر من اربع نسوة، طبع ايچ ايم سعيدد كمپني كراچي]
It should be noted that there is no statement authentically established from Imam Abu Hanifah with a sound chain that mursal is proof.
The Deobandi scholars themselves reject many mursal narrations. For example:
It is narrated from Tawus, the Tabi‘i, that the Messenger of Allah sallallahu alayhi wa sallam used to place his hands on his chest during prayer. [المراسيل لابي داود: 34]
Its chain up to Tawus is hasan li-dhatihi (good in itself). Sulaiman bin Musa has been declared trustworthy by the majority:
See Sarfraz Khan Safdar’s Khazain al-Sunan [ج2 ص89] and the criticism on the rest of the narrators is also rejected.
Zahur Ahmad Deobandi has presented two rejected narrations in support of the weak (mursal) narration:
First: The narration attributed to our master Ibn ‘Umar radi Allahu anhu, referenced in al-Sunan al-Kubra by al-Bayhaqi [223/2]
Its narrator Abu Muti‘ al-Hakam bin ‘Abdullah al-Balkhi was severely criticized, and on the same page Imam al-Bayhaqi has criticized him. Also see: [لسان الميزان ج2 ص334۔ 336]
Its other narrator Muhammad bin al-Qasim al-Balkhi, mentioning him (in the narration) is not permissible. See: [لسان الميزان 347/5]
The third narrator, ‘Ubayd bin Muhammad al-Sarkhasi, is unknown.
In summary, this chain is fabricated.
Second: The narration attributed to our master Abu Sa‘id al-Khudri radi Allahu anhu, referenced in al-Sunan al-Kubra [222/2]
Its narrator ‘Ata’ bin ‘Ajlan is abandoned; rather, Ibn Ma‘in and Fallas and others have declared him a liar. See: [تقريب التهذيب 4594]
Therefore, this chain is also fabricated, and Imam al-Bayhaqi himself has criticized it.
... See the original article ...
Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77
It is mentioned in the hadith that one should not spread the hands on the ground like a dog during prostration. See: [صحيح بخاري 822]
And in no authentic hadith is it mentioned at all that women should spread their hands on the ground during prostration.
In one narration, it is stated: “When you prostrate, let some part of your body touch the ground, for the command for a woman in prostration is not like that for a man.” [مراسيل ابي داود: 8]
This narration is weak due to being mursal (having a missing link in the chain).
Regarding mursal narrations, Imam Muslim rahimahullah said:
In our view, mursal narrations are not proof. [مقدمه صحيح مسلم ص20 ملخصا]
The summary of a statement by Tahawi Hanafi is that Imam Abu Hanifah did not consider munqati‘ (mursal) narrations as proof. See: [شرح معاني الآثار ج2 ص164، باب الرجل يسلم فى دارالحرب وعنده اكثر من اربع نسوة، طبع ايچ ايم سعيدد كمپني كراچي]
It should be noted that there is no statement authentically established from Imam Abu Hanifah with a sound chain that mursal is proof.
The Deobandi scholars themselves reject many mursal narrations. For example:
It is narrated from Tawus, the Tabi‘i, that the Messenger of Allah sallallahu alayhi wa sallam used to place his hands on his chest during prayer. [المراسيل لابي داود: 34]
Its chain up to Tawus is hasan li-dhatihi (good in itself). Sulaiman bin Musa has been declared trustworthy by the majority:
See Sarfraz Khan Safdar’s Khazain al-Sunan [ج2 ص89] and the criticism on the rest of the narrators is also rejected.
Zahur Ahmad Deobandi has presented two rejected narrations in support of the weak (mursal) narration:
First: The narration attributed to our master Ibn ‘Umar radi Allahu anhu, referenced in al-Sunan al-Kubra by al-Bayhaqi [223/2]
Its narrator Abu Muti‘ al-Hakam bin ‘Abdullah al-Balkhi was severely criticized, and on the same page Imam al-Bayhaqi has criticized him. Also see: [لسان الميزان ج2 ص334۔ 336]
Its other narrator Muhammad bin al-Qasim al-Balkhi, mentioning him (in the narration) is not permissible. See: [لسان الميزان 347/5]
The third narrator, ‘Ubayd bin Muhammad al-Sarkhasi, is unknown.
In summary, this chain is fabricated.
Second: The narration attributed to our master Abu Sa‘id al-Khudri radi Allahu anhu, referenced in al-Sunan al-Kubra [222/2]
Its narrator ‘Ata’ bin ‘Ajlan is abandoned; rather, Ibn Ma‘in and Fallas and others have declared him a liar. See: [تقريب التهذيب 4594]
Therefore, this chain is also fabricated, and Imam al-Bayhaqi himself has criticized it.
... See the original article ...
Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77
Source: Fatawa Ilmiyyah (Tawdih al-Ahkam), Page: 77
Hafiz Zubair Ali Zai
Description of Prostration (Sajdah)
Then you would say the takbir (Allahu Akbar) and bow down (or while saying it) for prostration (sajdah).
Evidence: «ثم يقول الله أكبر حين يهوي ساجدًا .» [بخاري: 803، مسلم: 329]
You said: «إذاسجد أحدكم فلا يبرك كما يبرك البعير وليضع يديه قبل ركبتيه .» [ابوداود: 840]
“When any one of you prostrates, he should not sit like a camel, rather he should place his hands on the ground before his knees.” And your practice was also in accordance with this.”
Abdullah ibn Umar radi Allahu anhuma used to place his hands on the ground before his knees and would say that the Messenger of Allah sallallahu alayhi wa sallam did the same.
The narration in which it is mentioned that the Prophet sallallahu alayhi wa sallam would place his knees before his hands when going into prostration [ابوداود: 838] is weak due to the tadlis (concealment of the transmitter) of Sharik ibn Abdullah al-Qadi, and all its supporting narrations are also weak.
* Prostration should be performed with reliance on seven body parts, i.e., both knees, both hands, and the face.
Evidence: You said: «أمرت أن أسجد على سبعة أعظم على الجبهة وأشار بيده على أنفه، واليدين والركبتين وأطراف القدمين .» [صحيح بخاري: 812، صحيح مسلم: 490]
“I have been commanded to prostrate on seven bones,” and he pointed with his hand to all of them: the forehead, the nose, both hands, both knees, and the toes of both feet.”
* You used to say: «إذاسجد العبد سجد معه سبعة أطراف: وجهه وكفاه وركبتاه وقدماه .» [صحيح مسلم: 491]
“When a servant prostrates, seven parts (limbs) prostrate with him: the face, the palms, the two knees, and the two feet.”
It is thus understood that in prostration, it is necessary (obligatory) to place the nose, forehead, both palms, both knees, and both feet on the ground.
In one narration, your words are:
«لا صلوة لمن لم يضع أنفه على الأرض .» [دارقطني: 1/378، رقم: 1303]
“Whoever does not place his nose on the ground (in prayer), his prayer is not valid.”
* In prostration, you would firmly place your nose and forehead on the ground, keep your arms away from your sides (armpits), and place both palms on the ground in line with your shoulders. «ثم سجد فأمكن أنفه وجبهته ونحي يديه عن جنبيه .» [ابوداود: 734]
Wail ibn Hujr narrates: «فلماسجد وضع رأسه بذلك المنزل من بين يديه .» [ابوداود: 726]
“When you prostrated, you placed your head between your two hands.”
* In prostration, you would keep your arms away from your armpits.
Evidence: «ثم يهوي إلى الارض فيجافي يديه عن جنبيه .» [ابوداود: 730]
* In prostration, you would place your hands (on the ground), neither spreading them out nor gathering them tightly, and you would direct the toes of your feet towards the qiblah.
Evidence: «فإذاسجد وضع يديه غير مفترش ولا قابضهما واستقبل باطراف أصابع رجليه القبلة» [صحيح بخاري: 828]
* In prostration, the whiteness of your armpits would become visible.
Evidence: «عن عبدالله بن مالك أن النبى كان إذا صلى فرج بين يديه حتي يبدو بياض إبطيه .» [صحيح بخاري: 390، صحيح مسلم495]
* While prostrating, one should not spread the arms on the ground.
Evidence: You used to say: «اعتدلوا فى السجود، ولا ينبسط أحدكم ذراعيه انبساط الكلب .» [صحيح بخاري: 822، صحيح مسلم: 493]
“Be moderate in prostration, and do not spread your arms like a dog.”
This command includes both men and women. Therefore, women should also not spread their arms in prostration.
* When you prostrated, if a young goat wanted to pass between your arms, it could do so.
Evidence: «عن ميمونه قالت: كان النبى إذاسجد لو شاء ت بهمة أن تمر بين يديه لمرت .» [صحيح مسلم: 496]
From this, it is understood that you kept your chest and stomach raised above the ground during prostration. According to the general command of «صلوا كما رأيتموني أصلي», this ruling is also for women.
Then you would say the takbir (Allahu Akbar) and bow down (or while saying it) for prostration (sajdah).
Evidence: «ثم يقول الله أكبر حين يهوي ساجدًا .» [بخاري: 803، مسلم: 329]
You said: «إذاسجد أحدكم فلا يبرك كما يبرك البعير وليضع يديه قبل ركبتيه .» [ابوداود: 840]
“When any one of you prostrates, he should not sit like a camel, rather he should place his hands on the ground before his knees.” And your practice was also in accordance with this.”
Abdullah ibn Umar radi Allahu anhuma used to place his hands on the ground before his knees and would say that the Messenger of Allah sallallahu alayhi wa sallam did the same.
The narration in which it is mentioned that the Prophet sallallahu alayhi wa sallam would place his knees before his hands when going into prostration [ابوداود: 838] is weak due to the tadlis (concealment of the transmitter) of Sharik ibn Abdullah al-Qadi, and all its supporting narrations are also weak.
* Prostration should be performed with reliance on seven body parts, i.e., both knees, both hands, and the face.
Evidence: You said: «أمرت أن أسجد على سبعة أعظم على الجبهة وأشار بيده على أنفه، واليدين والركبتين وأطراف القدمين .» [صحيح بخاري: 812، صحيح مسلم: 490]
“I have been commanded to prostrate on seven bones,” and he pointed with his hand to all of them: the forehead, the nose, both hands, both knees, and the toes of both feet.”
* You used to say: «إذاسجد العبد سجد معه سبعة أطراف: وجهه وكفاه وركبتاه وقدماه .» [صحيح مسلم: 491]
“When a servant prostrates, seven parts (limbs) prostrate with him: the face, the palms, the two knees, and the two feet.”
It is thus understood that in prostration, it is necessary (obligatory) to place the nose, forehead, both palms, both knees, and both feet on the ground.
In one narration, your words are:
«لا صلوة لمن لم يضع أنفه على الأرض .» [دارقطني: 1/378، رقم: 1303]
“Whoever does not place his nose on the ground (in prayer), his prayer is not valid.”
* In prostration, you would firmly place your nose and forehead on the ground, keep your arms away from your sides (armpits), and place both palms on the ground in line with your shoulders. «ثم سجد فأمكن أنفه وجبهته ونحي يديه عن جنبيه .» [ابوداود: 734]
Wail ibn Hujr narrates: «فلماسجد وضع رأسه بذلك المنزل من بين يديه .» [ابوداود: 726]
“When you prostrated, you placed your head between your two hands.”
* In prostration, you would keep your arms away from your armpits.
Evidence: «ثم يهوي إلى الارض فيجافي يديه عن جنبيه .» [ابوداود: 730]
* In prostration, you would place your hands (on the ground), neither spreading them out nor gathering them tightly, and you would direct the toes of your feet towards the qiblah.
Evidence: «فإذاسجد وضع يديه غير مفترش ولا قابضهما واستقبل باطراف أصابع رجليه القبلة» [صحيح بخاري: 828]
* In prostration, the whiteness of your armpits would become visible.
Evidence: «عن عبدالله بن مالك أن النبى كان إذا صلى فرج بين يديه حتي يبدو بياض إبطيه .» [صحيح بخاري: 390، صحيح مسلم495]
* While prostrating, one should not spread the arms on the ground.
Evidence: You used to say: «اعتدلوا فى السجود، ولا ينبسط أحدكم ذراعيه انبساط الكلب .» [صحيح بخاري: 822، صحيح مسلم: 493]
“Be moderate in prostration, and do not spread your arms like a dog.”
This command includes both men and women. Therefore, women should also not spread their arms in prostration.
* When you prostrated, if a young goat wanted to pass between your arms, it could do so.
Evidence: «عن ميمونه قالت: كان النبى إذاسجد لو شاء ت بهمة أن تمر بين يديه لمرت .» [صحيح مسلم: 496]
From this, it is understood that you kept your chest and stomach raised above the ground during prostration. According to the general command of «صلوا كما رأيتموني أصلي», this ruling is also for women.
Source: Monthly Magazine al-Hadith Hazro, Page: 999
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: In prostration (sajdah), one should adopt tranquility and calmness, meaning that in sajdah every limb should be placed on the ground with composure. It should not be that the head is placed on the ground and immediately lifted. Similarly, in sajdah, the forearms should be kept raised above the ground, and the Prophet (sallallahu alayhi wa sallam) likened placing the forearms on the ground to the action of a dog, so that the repulsiveness and wrongness of this act would be firmly impressed upon the mind of the worshipper.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1102
Shaykh Mubashshir Ahmad Rabbani
Benefits and Issues
Thus, it is clear that the prevalent method of women performing prostration (sajdah) among the Hanafis is not established by any authentic hadith, but rather, there are multiple narrations from the Messenger of Allah (sallallahu alayhi wa sallam) that are contrary to this method. A few of them are cited here:
➊ «لَايَنْبَسِطْ اَحَدُكُمْ ذِرَعَيْهِ اِنْبِسَاطَ الْكَلْبِ» [بخاري، كتاب الأذان : باب لايفترش زراعيه فى السجود 822]
“None of you should spread his arms on the ground in prostration like a dog.”
➋ «اِعْتَدِلُوْا فِي السُّجُودِ، وَلَا يَفْتَرِشُ أَحَدُكُمْ ذِرَاعَيْهِ افْتِرَاشَ الْكَلْبِ» [أبوداؤد، كتاب الصلاة : باب صفة السجود 897]
“Perform prostration with calmness, and none of you should spread his arms on the ground in prostration like a dog.”
In short, actions resembling those of animals have been prohibited within the prayer. Imam Ibn Qayyim (rahimahullah) states: “The Prophet (sallallahu alayhi wa sallam) forbade resembling animals in prayer. Thus, sitting in the manner a camel sits, glancing about like a fox, sprawling like wild beasts, squatting like a dog, pecking like a crow, or raising the hands at the time of salam like the tails of unruly horses—all these actions are prohibited.” [زاد المعاد1/ 116]
Thus, it is established that the original Sunnah method of prostration is the very one practiced by the Messenger of Allah (sallallahu alayhi wa sallam), and it is narrated in the books of hadith as follows:
«إِذَا سَجَدَ وَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلَا قَابِضِهِمَا» [بخاري، كتاب الأذان : باب سنة الجلوس فى التشهد 828]
“When he (sallallahu alayhi wa sallam) performed prostration, he would neither lay his hands flat on the ground nor keep them close to his sides.”
In every place in the Noble Qur’an where the command for prayer is mentioned, not a single instance is found where Allah, the Exalted, has stated any difference between the method of prayer for men and women. Secondly, there is no authentic hadith from the Messenger of Allah (sallallahu alayhi wa sallam) that reports any difference in the form of prayer. Thirdly, during the era of the Prophet (sallallahu alayhi wa sallam), all the Mothers of the Believers, the female Companions, and the women who acted upon the Prophetic hadiths performed prayer in the same manner as the Messenger of Allah (sallallahu alayhi wa sallam). Accordingly, Imam Bukhari (rahimahullah) has narrated with an authentic chain regarding Umm Darda (radi Allahu anha):
«انهاكانت تجلس فى صلاتها جلسة الرجل و كانت فقيهة» [التاريخ الصغير للبخاري 90]
“She used to sit in prayer like men, and she was a jurist.”
Fourthly, the command of the Messenger of Allah (sallallahu alayhi wa sallam) is general:
“Pray as you have seen me pray.” [بخاري : 6008]
Women are also included in the generality of this command.
Fifthly, among the righteous predecessors—that is, the Rightly Guided Caliphs, the noble Companions, the Followers (Tabi‘in), the Followers of the Followers (Atba‘ al-Tabi‘in), the hadith scholars, and the pious of the Ummah—there is not a single person who, with evidence, claims that the Messenger of Allah (sallallahu alayhi wa sallam) made a distinction between the prayer of men and women. Rather, it is authentically narrated from Imam Ibrahim al-Nakha‘i, the teacher of Imam Abu Hanifah, with a sound chain:
«تَفْعَلُ الْمَرْأَةُ فِي الصَّلَاةِ كَمَا يَفْعَلُ الرَّجُلُ» [ابن أبى شيبة 2/75/1]
“In prayer, a woman should do exactly as a man does.”
Thus, it is clear that the prevalent method of women performing prostration (sajdah) among the Hanafis is not established by any authentic hadith, but rather, there are multiple narrations from the Messenger of Allah (sallallahu alayhi wa sallam) that are contrary to this method. A few of them are cited here:
➊ «لَايَنْبَسِطْ اَحَدُكُمْ ذِرَعَيْهِ اِنْبِسَاطَ الْكَلْبِ» [بخاري، كتاب الأذان : باب لايفترش زراعيه فى السجود 822]
“None of you should spread his arms on the ground in prostration like a dog.”
➋ «اِعْتَدِلُوْا فِي السُّجُودِ، وَلَا يَفْتَرِشُ أَحَدُكُمْ ذِرَاعَيْهِ افْتِرَاشَ الْكَلْبِ» [أبوداؤد، كتاب الصلاة : باب صفة السجود 897]
“Perform prostration with calmness, and none of you should spread his arms on the ground in prostration like a dog.”
In short, actions resembling those of animals have been prohibited within the prayer. Imam Ibn Qayyim (rahimahullah) states: “The Prophet (sallallahu alayhi wa sallam) forbade resembling animals in prayer. Thus, sitting in the manner a camel sits, glancing about like a fox, sprawling like wild beasts, squatting like a dog, pecking like a crow, or raising the hands at the time of salam like the tails of unruly horses—all these actions are prohibited.” [زاد المعاد1/ 116]
Thus, it is established that the original Sunnah method of prostration is the very one practiced by the Messenger of Allah (sallallahu alayhi wa sallam), and it is narrated in the books of hadith as follows:
«إِذَا سَجَدَ وَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلَا قَابِضِهِمَا» [بخاري، كتاب الأذان : باب سنة الجلوس فى التشهد 828]
“When he (sallallahu alayhi wa sallam) performed prostration, he would neither lay his hands flat on the ground nor keep them close to his sides.”
In every place in the Noble Qur’an where the command for prayer is mentioned, not a single instance is found where Allah, the Exalted, has stated any difference between the method of prayer for men and women. Secondly, there is no authentic hadith from the Messenger of Allah (sallallahu alayhi wa sallam) that reports any difference in the form of prayer. Thirdly, during the era of the Prophet (sallallahu alayhi wa sallam), all the Mothers of the Believers, the female Companions, and the women who acted upon the Prophetic hadiths performed prayer in the same manner as the Messenger of Allah (sallallahu alayhi wa sallam). Accordingly, Imam Bukhari (rahimahullah) has narrated with an authentic chain regarding Umm Darda (radi Allahu anha):
«انهاكانت تجلس فى صلاتها جلسة الرجل و كانت فقيهة» [التاريخ الصغير للبخاري 90]
“She used to sit in prayer like men, and she was a jurist.”
Fourthly, the command of the Messenger of Allah (sallallahu alayhi wa sallam) is general:
“Pray as you have seen me pray.” [بخاري : 6008]
Women are also included in the generality of this command.
Fifthly, among the righteous predecessors—that is, the Rightly Guided Caliphs, the noble Companions, the Followers (Tabi‘in), the Followers of the Followers (Atba‘ al-Tabi‘in), the hadith scholars, and the pious of the Ummah—there is not a single person who, with evidence, claims that the Messenger of Allah (sallallahu alayhi wa sallam) made a distinction between the prayer of men and women. Rather, it is authentically narrated from Imam Ibrahim al-Nakha‘i, the teacher of Imam Abu Hanifah, with a sound chain:
«تَفْعَلُ الْمَرْأَةُ فِي الصَّلَاةِ كَمَا يَفْعَلُ الرَّجُلُ» [ابن أبى شيبة 2/75/1]
“In prayer, a woman should do exactly as a man does.”
Source: Ahkam wa Masail, Page: 196
Hafiz Muhammad Ameen
1111. Commentary: This clarification became necessary because Imam al-Nasa’i rahimahullah has narrated this report through two chains of transmission. Both chains converge upon Qatadah. The first chain is from Ishaq ibn Ibrahim, and the second is from Isma’il ibn Mas’ud. (For further details, see Hadith: 1029)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1111
Hafiz Muhammad Ameen
1104. Commentary: Imitating animals is prohibited in prayer, and in general as well, especially the imitation of forbidden animals. When a dog sits or lies on the ground, it spreads its forelegs on the ground. The person praying should keep his arms raised and away from the ground, his thighs, and his sides.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1104
