Nasai

1118. Commentary:

➊ Bowing (ruku‘) and prostration (sujud) are the essence of the prayer. To perform them with all their etiquettes and recommended acts (sunan) is to complete them. One should observe composure and tranquility, make the prostration open (i.e., not constricted), and recite the glorifications and remembrances (tasbihat wa adhkar) with humility and submissiveness.

➋ The fact that the Prophet (sallallahu alayhi wa sallam) could see the followers behind him during bowing and prostration was a miracle of his. Some have interpreted this as seeing with the corner of the eye, but this is not correct. With the corner of the eye, one cannot see very far, whereas the Prophet’s statement is absolute, meaning he could see all the worshippers, not just a few individuals.

Hadith Commentary:
This is among the miracles of the Prophet (sallallahu alayhi wa sallam): just as he would see from the front, in the same way he would see from behind through the Seal of Prophethood.

Straightening the rows is so important that both the Prophet (sallallahu alayhi wa sallam) and, after him, the Rightly Guided Caliphs (khulafa’ al-rashidun) maintained this practice: they would not begin the prayer until the rows were completely straight.

During the era of Umar (radi Allahu anhu), people were appointed specifically for this purpose—to arrange the rows. However, nowadays, this is the most neglected matter.

Whichever mosque you go to, the rows appear so crooked that one seeks refuge in Allah. May Allah grant Muslims the ability to act upon the example of the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
This means that you should not be negligent in straightening the rows; I become aware of your heedlessness because just as I see you from the front, I also see you from behind.
Since this is an extraordinary event (khariq al-‘adah) and a miracle (mu‘jizah) of the Messenger of Allah (sallallahu alayhi wa sallam), and it is established by revelation (wahy), therefore, it must be believed in, and rationally, it is not impossible either.
(‘Umdat al-Qari: 2/354)
It should be remembered that this only used to happen in prayer (salah), as we have clarified in the previous pages.

Hadith Commentary:
The leader of the scholars in hadith, Imam al-Din in hadith, Imam al-Bukhari rahimahullah, has here established various chapters and, under them, brought multiple hadiths to shed light on the importance of straightening the rows (in prayer).
This is the last chapter in this series, in which he has explained that straightening the rows means that every worshipper in the row should stand with his shoulder touching the shoulder of the one next to him, his foot to his neighbor’s foot, and his ankle to his neighbor’s ankle.
As has been narrated from Nu’man ibn Bashir radi Allahu anhu, that we used to stand with our ankles touching the ankles of our companions.
The statement of Anas radi Allahu anhu is also present.
Furthermore, in Fath al-Bari, vol. 2, p. 176, these words of Anas radi Allahu anhu are also transmitted: “If I were to do this with anyone today, he would run away like a wild mule.”
This shows that by the end of the era of the Companions, Muslims had become so heedless that the practice of straightening the rows and joining the feet as per the Prophetic guidance was becoming a foreign act, to the extent that Anas radi Allahu anhu had to say this.
There are also several other hadiths on this subject.
Abu Dawud and Imam Ahmad narrated from Ibn ‘Umar that the Prophet sallallahu alayhi wa sallam said: “Straighten your rows, align your shoulders, fill the gaps, be gentle with the hands of your brothers, and do not leave openings for Satan. Whoever joins a row, Allah will join him; and whoever cuts off a row, Allah will cut him off.”
Al-Bazzar, with a good chain, narrated from him sallallahu alayhi wa sallam: “Whoever fills a gap in the row, Allah will forgive him.”
And in Abu Dawud, from him sallallahu alayhi wa sallam: “The best of you are those who are gentlest with their shoulders in prayer.”

That is, in Abu Dawud and Musnad Ahmad, it is narrated from Abdullah ibn ‘Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “Straighten your rows and align your shoulders,” meaning stand shoulder to shoulder, and fill any gap you see between two worshippers, and be gentle with your brothers, and do not leave any opening for Satan to enter.
Remember, whoever joins a row, Allah will join him, and whoever cuts off a row, Allah will cut him off.
In al-Bazzar, with a good chain, it is narrated that whoever fills a gap in the row, Allah will forgive him.
In Abu Dawud, it is stated: “The best of you are those who are gentlest with their shoulders in prayer.”

WA ‘AN AL-NU’MAN IBN BASHIR QALA:
«كَانَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يُسَوِّي صُفُوفَنَا كَأَنَّمَا يُسَوِّي بِهِ الْقِدَاحَ حَتَّى رَأَى أَنَّا قَدْ عَقَلْنَا عَنْهُ، ثُمَّ خَرَجَ يَوْمًا فَقَامَ حَتَّى كَادَ أَنْ يُكَبِّرَ فَرَأَى رَجُلًا بَادِيًا صَدْرُهُ مِنْ الصَّفِّ، فَقَالَ:
عِبَادَ اللَّهِ لَتُسَوُّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ» Narrated by the group except al-Bukhari, for he has from it:
«لَتُسَوُّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ» And for Ahmad and Abu Dawud in a narration, he said:
“I saw a man sticking his ankle to the ankle of his companion, his knee to his knee, and his shoulder to his shoulder.”
(Nayl al-Awtar, vol. 3, p. 199)
That is, it is narrated from Nu’man ibn Bashir that the Messenger of Allah sallallahu alayhi wa sallam would straighten our rows as if straightening an arrow with it, until he was satisfied that we had understood this matter well from him.
One day, he came to the prayer mat and saw a man whose chest was protruding out of the row.
He said: “O servants of Allah! Make your rows straight, or Allah will create discord among you.”
In Sahih al-Bukhari, it is stated: “Make your rows completely straight, or Allah will create discord among your faces.”
And in the narrations of Ahmad and Abu Dawud, it is stated: “I saw that every worshipper would join his shoulder to the shoulder and his foot to the foot and his ankle to the ankle of his companion.”

Imam Muhammad writes in Kitab al-Athar, chapter on Establishing the Rows:
From Ibrahim (al-Nakha’i) that he used to say: “Straighten your rows and your shoulders, close the gaps, and do not let Satan come between you.”
Muhammad said: “We also take this, that it is not appropriate to leave a gap in the row until it is straightened, and this is the statement of Abu Hanifah.”
That is, Ibrahim al-Nakha’i said: “Straighten the rows and the shoulders, and close the gaps, lest Satan enter among you like a goat’s kid.”
Imam Muhammad says: “We also take this, that it is not appropriate to leave a gap in the row until it is straightened, and this is also the view of Abu Hanifah rahimahullah.”

Also, in Bahr al-Ra’iq, Alamagiri, and al-Durr al-Mukhtar, it is stated:
“It is necessary for the followers to close the gaps and fill the spaces in the rows and straighten their shoulders, and it is necessary for the imam to command them to do so and to stand in the middle of them.”
In Fatawa Tatarkhaniyyah, it is stated: “When standing in the rows, close the gaps and straighten the shoulders.”
(Shami, vol. 1, p. 595)
This detail has been presented so that it is clear that straightening the rows and standing foot to foot is an issue in which there is no disagreement among anyone.
Despite this, nowadays in mosques, the scene of the rows is such that every worshipper stands far from the other, just as some people try to keep their bodies away from untouchables.
If one tries to join foot to foot, they slide away as if stung by a scorpion.
The result of this is that today, the hearts of the community are not united.
Mutual agreement is missing. Truly, the rows are crooked, the hearts are troubled, the prostration is without taste, for the manner of passion is no longer present.

A strange fatwa:
Our respected Deobandi scholars say that the purpose is to completely straighten the rows so that no kind of gap remains in between.
(Tafhim al-Bukhari, vol. 3, p. 108)
This is absolutely correct and proper, that this is the intent of the Lawgiver, and the meaning of “taraasu” is that the rows of the worshippers should be like a plastered wall.
There should absolutely not remain any gap in between.
But at the same place, it is further stated that according to the four jurists, there should be a gap of four fingers between two people.
(reference as above)
From the above details, the intent of the Lawgiver has become clear, that in the row, every worshipper is meant to join his foot to the foot, ankle to the ankle, and shoulder to the shoulder of the next person.
This is also the statement of the senior Hanafi scholars, so this fatwa of “a gap of four fingers between two people” is not understandable—what does it mean?
Along with this, it is remarkable that neither can any authentic hadith be presented as evidence for it, nor any statement of a Companion or a Successor.
Then what weight does this innovation of a four-finger gap carry?
Perhaps the result of this fatwa is the strange state of congregational prayer in mosques, where, finding the allowance of four fingers, people stand a whole foot apart, and consider the joining of feet to be extremely dangerous, and take special care to avoid it.
Will our just and truth-seeking scholars look into this situation with a spirit of investigation and try to rectify it?
Otherwise, the Prophetic instruction is still loudly proclaiming:
“Straighten your rows, or Allah will create discord among your hearts.”
The Messenger of Allah sallallahu alayhi wa sallam has spoken the truth.
That is, straighten your rows, or Allah will create mutual discord in your hearts.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has presented numerous hadiths regarding the arrangement of rows, and the mentioned heading is the last heading in this series. In it, he has explained that straightening the rows means that every worshipper should stand with his shoulder aligned with the shoulder of the person next to him, and his foot with the foot, and his ankle with the ankle. Regarding this, the statement of Hazrat Nu’man bin Bashir and Hazrat Anas radi Allahu anhuma has been narrated that we used to stand with our ankles aligned with the ankles of our companions.

(2)
In some narrations, these words of Hazrat Anas radi Allahu anhu are reported: If I try today to align my foot with the foot and my ankle with the ankle of my companion, he reacts like a wild mule and runs away. (Fath al-Bari: 2/274) From this, it is understood that by the end of the era of the Companions radi Allahu anhum, Muslims had begun to neglect this Sunnah, so that the practice of straightening the rows and aligning the feet according to the guidance of the Messenger of Allah sallallahu alayhi wa sallam had become a strange act, over which Hazrat Anas radi Allahu anhu had to express regret. Imam Muhammad rahimahullah has transmitted the statement of Imam Nakha’i rahimahullah: Align the rows and the shoulders, keep them joined together, lest the devil find an entry through the gaps.

(3)
Imam Muhammad rahimahullah says that our practice is also upon this: that no gap should be left in the row until it is corrected. This is also the school of thought of Imam Abu Hanifah rahimahullah. (Kitab al-Athar by al-Shaybani, Chapter on Establishing the Rows and the Virtue of the First Row: 1/192–195) From this detail, it is understood that it was the practice of the Messenger of Allah sallallahu alayhi wa sallam and the Rightly Guided Caliphs radi Allahu anhum that they would not begin the prayer until the rows were straightened. In the era of Umar radi Allahu anhu, officials were appointed for this good work, but today this practice is the most neglected, even though it is not a matter of dispute.

Hadith Commentary:
The meaning of "taraasaw" is that you should stand joined together like a wall plastered with lime and gypsum.
Shoulder to shoulder, foot to foot, ankle to ankle—join them together.
In Surah As-Saff, Allah the Exalted has said:
﴿ إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ ﴾ (: As-Saff: 4)
Allah the Pure loves those who fight in His path as if they are a solidly constructed wall, fused together like glass-plastered walls.
If such a state cannot be achieved in prayer, then how will it ever be achieved on the battlefield?
This is exactly the condition of the Muslims of today.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) paid great attention to the arrangement of rows and emphasized it greatly to his noble Companions (radi Allahu anhum). From the words (taraasaw) in this narration, it is understood that when forming rows, one should stand in such a way that there is no gap of any kind in between. Also, this hadith shows that after the takbir has been pronounced but before the prayer has started, it is permissible to speak, provided that it is related to the benefit of the prayer. (Fath al-Bari: 1/270)

(2)
Some ahadith indicate that the rows of those praying correspond to the rows of angels in the heavens. Therefore, special care has been taken regarding the arrangement of rows, and it has been commanded to stand closely together so that there is complete resemblance with the angels.

(3)
In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
"At the time of prayer, join the rows together, come close to one another, and align your necks. By the One in Whose hand is my soul, I see that Satan enters the gaps in your rows like a small goat."
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 667)

Hadith Commentary: In the hadith, your oath is mentioned; this is precisely what corresponds to the chapter.

Hadith Commentary:
(1)
From a juristic perspective, humility (khushu‘) in prayer is recommended and desirable; however, considering it as the essence of prayer, it is essential. But if it were declared obligatory, then most people's prayers would become invalid, therefore prayer without khushu‘ is valid, although it will be deficient and devoid of its spirit. Khushu‘ is the name of utmost tranquility. Furthermore, it pertains to the outward limbs, while submission (khudu‘) pertains to the heart, although perfect khushu‘ is that a person turns to Allah both outwardly and inwardly. Imam al-Bukhari rahimahullah chose the term khushu‘ because it is an action of the outward limbs and faculties and is within a person's control, whereas khudu‘ is an action of the heart and is not within one's control. On this basis, he established the heading on an action that is volitional, so that it may serve as a precursor to the actions of the heart.

(2)
Some people present in the congregation behind the Messenger of Allah sallallahu alayhi wa sallam committed actions that were contrary to the requirements of prayer, for example: It is mentioned in a hadith that one day he led the Dhuhr prayer, and a man standing in the back rows did not perform the prayer properly, so as a warning, the Prophet uttered these words. Similarly, a person tried to precede the Messenger of Allah sallallahu alayhi wa sallam during the prayer in order to see whether the Messenger of Allah sallallahu alayhi wa sallam was aware of it or not. When the Prophet finished the prayer, he forbade him. After witnessing such incidents, the Prophet gave a warning, as mentioned in the hadith of Abu Hurayrah and the hadith of Anas. Imam al-Bukhari rahimahullah narrated both these hadiths under this heading because both relate to the same incident. (Fath al-Bari: 2/298)

Hadith Commentary:
1.
Imam Bukhari rahimahullah has indicated towards the interests of the mosques, that the imam should keep an eye on the conditions of the followers (muqtadis). If they are not performing the prayer and other acts correctly, he should admonish them. If he needs to glance to the right or left, there is no significant harm in this. However, this turning should be with the corner of the eye, keeping his face and chest towards the qiblah, because turning the face is disliked (makruh) and turning the chest invalidates the prayer. Some commentators, in relation to bowing (ruku‘), have interpreted khushu‘ (humility) as referring to prostration (sujud), but in our view, it is better to keep khushu‘ in its general sense so that all acts of prayer are included in it. The specific mention of ruku‘ is because there is more negligence in it. It has been observed that in haste, many people do not complete the ruku‘ properly. Hafiz Ibn Hajar rahimahullah has written that in the narration of Sahih Muslim, instead of khushu‘, the word sujud is used. (Fath al-Bari: 1/666)

2.
The Messenger of Allah sallallahu alayhi wa sallam said: “I see behind me just as I see in front of me.” Regarding this narration, the commentators have several opinions, the details of which are as follows:
© By this is meant that you (the Prophet) would come to know (the actions of the followers), whether by means of revelation (wahy) or inspiration (ilham), through which the movements and stillness of the followers were made known to you. However, this is not correct, because then the restriction of “behind” would become pointless.
© The Messenger of Allah sallallahu alayhi wa sallam would see the people to his right and left with a slight glance, but this opinion is also weightless, because what distinction would remain for you in this?
© Images of the worshippers would appear before the Messenger of Allah sallallahu alayhi wa sallam on the qiblah wall like a mirror, by which you would become aware of the situation. Most of the mashayikh have adopted this view, but there is no evidence for it in the Qur’an and Sunnah.
© The Messenger of Allah sallallahu alayhi wa sallam was granted the faculty of sight (quwwat basirah) in his blessed back, and then it is further clarified whether this faculty was in the Seal of Prophethood (khatam al-nubuwwah) or that eyes like the tip of a needle were granted between his two shoulders. This position has also been rejected by the researchers, for if such a thing had existed, the biographers would have mentioned it in your circumstances.
© The best and most preferred position is that which the majority (jumhur) have adopted: that seeing behind just as in front was among the special characteristics (khasa’is) of the Messenger of Allah sallallahu alayhi wa sallam, and that was the real cause of knowledge and perception, which was granted to you as a miraculous event (khariq al-‘adah). This also appears to be the preferred position of Imam Bukhari rahimahullah, because he has mentioned this narration among the signs of Prophethood. The inclination of Ahl al-Sunnah wa’l-Jama‘ah is also that Allah ta‘ala granted the Messenger of Allah sallallahu alayhi wa sallam the power to see in every direction with these very eyes, contrary to the usual habit of ordinary humans. Therefore, it is not far-fetched that the Messenger of Allah sallallahu alayhi wa sallam had this special quality in prayer, that you could see the followers without facing them, but this state did not remain in an absolute sense, such that the issue of knowledge of the unseen (‘ilm al-ghayb) could be derived from it. Because in the narration of Abu Bakrah, it is mentioned that he came to the mosque while the congregation was ongoing. He performed ruku‘ from a distance. After the prayer, when the Messenger of Allah sallallahu alayhi wa sallam inquired, it became known to him, so he admonished him. Similarly, in another narration, it is mentioned that a person, while rising from ruku‘, said in a loud voice (حَمْداً كَثِيراً طَيِّباً مُبَارَكاً فِيهِ). The Messenger of Allah sallallahu alayhi wa sallam, after the prayer, inquired, “Who was the one who said these words aloud?” Upon being told, it was found out that it was such-and-such person. If you could always see behind you during prayer, there would have been no need to inquire.

3.
From this hadith, it is understood that the worshipper should pay attention to humility (khushu‘) and the completion of the pillars (arkan) of prayer. Likewise, the imam should continue to admonish people regarding the issues and rulings related to prayer. Especially if any negligence is observed among them, he should pay full attention to correcting it. (Fath al-Bari: 1/667)
And Allah knows best.

Hadith Commentary: Benefits and Issues: Allah, the Exalted, granted the Messenger of Allah (sallallahu alayhi wa sallam) the ability to see behind him while leading prayer, just as He has granted ordinary people the ability to see in front of them. And this seeing was real in actuality; there is no need for any interpretation in this regard. However, to deduce from this narration that he (sallallahu alayhi wa sallam) used to see in all six directions at all times, and that he is still seeing, is incorrect, because these ahadith pertain only to prayer, not to seeing in front or behind at all times. And the congregation was led by you (sallallahu alayhi wa sallam) during your worldly life; now your connection with this world has ended, and you have attained the life of barzakh. To use this as evidence for your (sallallahu alayhi wa sallam) being a "martyr" and that you will bear witness regarding the ummah on the Day of Judgment is not correct, because your ummah will also bear witness—so does that mean they are also seeing?

﴿وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ﴾ "And the Messenger will be a witness over you," before this it is stated: ﴿لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ "So that you may be witnesses over mankind." And addressing the hypocrites, it is said: ﴿وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ﷭ (at-Tawbah) "And say: Do [as you will], for Allah will see your deeds, and [so will] His Messenger and the believers." So, are the believers also seeing the outward and inward of the hypocrites? And has Allah granted the believers this blessing of seeing? And if He grants a blessing, He does not take it back; His blessings are everlasting. Then, are the believers also seeing everywhere?

In Surah al-Hajj, it is stated: ﴿لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾ (So that you may be witnesses over mankind and the Messenger (sallallahu alayhi wa sallam) may be a witness over you). Your (sallallahu alayhi wa sallam) testimony is for your ummah, and the testimony of the ummah is for all people. So, does that mean the ummah is seeing the deeds of all people?

The real truth is what Allamah Saeedi, after unnecessary philosophizing, has quoted from Shaykh Abdul Haq, whose final sentence is: "Thus, the Messenger of Allah (sallallahu alayhi wa sallam) does not know except that which his Lord, Tabaraka wa Ta'ala, informs him—whether in the state of prayer or otherwise." So, whether it is the state of prayer or otherwise, the Messenger of Allah (sallallahu alayhi wa sallam) does not have knowledge of anything except what Allah, the Exalted, informs him. (Sharh Sahih Muslim Urdu, Allamah Saeedi: 1/1226)

Then, regarding ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ﴾, he has given a strange and odd answer, that in this hadith, only the negation of "dirayah" (personal discernment) is intended. There is no negation of knowledge ('ilm) or sight (basar); the meaning of "dirayah" is to know something by one's own intellect. The Messenger of Allah (sallallahu alayhi wa sallam) knows matters of the unseen (umoor ghaybiyyah) through Allah's teaching, not by himself. (Sharh Sahih Muslim: 1/1225)

Whatever Allah, the Exalted, has informed you (sallallahu alayhi wa sallam) of, which believer in you can deny that knowledge? The real issue is to establish that Allah, the Exalted, has given you (sallallahu alayhi wa sallam) knowledge of everything, and for this, according to the Hanafi principles of jurisprudence, a definitive (qat'i) proof is required.

In the Noble Qur'an, addressing the polytheists, it is stated: ﴿قُلْ لَوْ شَاءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلا أَدْرَاكُمْ بِهِ﴾ "Say: If Allah had willed, I would not have recited it to you, nor would He have made it known to you." So, did the polytheists come to know by their own intellects?

Hadith Commentary:
Benefits and Issues:
It is understood that "completion" (itmam) here is in the sense of "establishment" (iqamah), because in Sahih al-Bukhari, in place of "atimmu" (complete), the word "aqimu" (establish) is used.

1364. Commentary:

➊ Some have interpreted "insiraf" to mean "standing up and leaving after the salam," but taking this meaning is far-fetched because the context of the statement requires that what is meant here is giving salam (i.e., concluding the prayer) itself. This is because the Prophet (sallallahu alayhi wa sallam) mentioned bowing (ruku‘), prostration (sujud), and standing (qiyam), but did not mention salam, so here "insiraf" refers specifically to the salam. Similarly, his statement, "I see you from behind me," also indicates that the haste which is prohibited is the haste in giving salam at the end of the prayer. Imam Nawawi rahimahullah has also taken "salam" as the intended meaning here. See: [شرح صحیح مسلم للنووي ، الصلاة ، باب تحریم سبق الإمام……… حدیث : 426]

➋ Regarding hastening before the imam in prayer, see the benefit under hadith: 922.

➌ The Prophet’s (sallallahu alayhi wa sallam) ability to see behind him during prayer was a miracle of his. (For details, see the benefit under hadith: 814, point 2.)

846. Commentary: This narration has no connection with the chapter. Most likely, it has been written here due to a mistake by the compiler of the book or the copyist. Furthermore, this narration has already been mentioned previously. (For benefits, see Hadith: 815, 816)

814. Commentary:

➊ Saying it three times is recommended (mustahabb); otherwise, it depends on necessity. If the rows are straight, then saying it even once is not necessary, and if there remains disorder in the rows even after saying it three times, then obviously it should be said more times.

➋ The Prophet’s (sallallahu alayhi wa sallam) ability to see the back rows during prayer was a miracle of his. Imam Bukhari rahimahullah and others also incline towards this view. Hafiz Ibn Hajar rahimahullah has declared this to be correct and the preferred opinion, and it is to be understood according to its apparent meaning. See: [فتح الباری : 666/1 تحت حدیث : 418]
To interpret it away from its apparent meaning is contrary to the way of the Salaf. However, this seeing was limited to the state of prayer (i.e., during leading the prayer), not that you (sallallahu alayhi wa sallam) could always observe what was behind you. It has also been said that the Prophet (sallallahu alayhi wa sallam) had an eye on his back with which he would always see, and another opinion is that there were two small eyes the size of a needle’s eye on both his shoulders. In any case, all these are conjectures and estimations; there is no evidence to support them. And Allah knows best. For more, see: [فتح الباري : 666/1]