Fiqh Class-Third & Fourth Points of Salaah

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Weekly Fiqh classes on various important subjects are conducted by Mufti Kaleem. These are beneficial and practical summaries of the classes.

Third & Fourth Point of Salaah

Third Point

Qawmah (Standing after Ruku’)

  1. While raising from Ruku’ one should say Tasmi’ (Sami’a Allaahu liman hamidah) and Tahmeed (Rabbana lakal-hamd).

NB: The Imam and Munfarid will say recite both Tasmi and Tahmeed. As for the follower he will recite Tahmeed.

  1. One should remaining standing after Ruku’ for that duration of time it takes for the back to be upright.
  2. It is advisable that one recites the following dua after Tahmeed:

مِلْءَ السَّمَاوَاتِ وَالْأَرْضِ، وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ

  1. The hands should be at the sides.
  2. Standing after Ruku’ is compulsory, if a person, intentionally goes into Sajdah without going into Qawmah, he will have to repeat his Salah.
  3. The gaze should be at the place of Sajdah

 

Fourth Point

‘Sajdah’

  1. Recite Takbeer when going to the Sajdah posture.
  2. The clothing should not be gathered in an effort not to touch the ground. If the trousers are drawn a little to prevent the tightness that will be felt in the sitting posture.
  3. When going into Sajdah, the upper body (back/chest) should be straight as possible, only the knees should be bent.
  4. The limbs of prostration closer to the ground should touch the ground firstly i.e. the knees, then the hands, then the forehead, then the nose. Some Jurists are of the view that it is preferable that the nose be placed first then the forehead. [1]

Question: Why do the Hanafi followers place their knees before their hands whilst going to Sajdah when the Hadith mentions to place the hands first?

Answer: The Majority of the Jurists of Islam are of the view that the knees should be placed firstly then the hands. The Encyclopedia of Islamic Jurisprudence (al-Kuwaiti) states that, placing the knees before the hands is the opinion of the Majority of Islamic Jurists viz. Hanafi, Shafi’i, Hanbali and a huge number of Scholars from the early generations [pg. 205 vol. 24]. Some of the Ahaadith supporting this view… [See][2]

  1. If it is difficult to place the knees firstly, then one may place his hands, preferable his right hand then his left. [3]
  2. Whilst going into Sajdah, the hands are placed on the knees, after the knees touches the ground, the hands are then placed on the knees.
  3. It is not permissible to raise the feet while in Sajdah. It is highly reprehensible to raise both feet while in Sajdah. If done however, the Sajdah will still be valid.[4]
  4. The solid part of the nose should be placed on the ground.
  5. If a person prostrates using just his nose and not his forehead then his Sajdah will be invalid [unless there is a valid reason].
  6. If a person makes Sajdah using just the forehead, his Sajdah will be valid except that it will be Makrooh.
  7. If a person is wearing a turban where the wraps are on his head [and not his forehead], thereafter the wraps prevent his forehead from touching the ground then the Sajdah will be invalid.
  8. If the wrap in on the forehead, or portion of the forehead then the Sajdah will be valid [provided that the firmness is felt].
  9. One should not wipe the place of Sajdah before prostrating except that there is something harmful present.
  10. The place of Sajdah must be clean from all ritual impurities.
  11. Forearms should be separated from the sides of the body and raised from the ground. NB: consideration should be given to those at the right and left when spreading the arms.[5]
  12. Thighs should be separated from the stomach.
  13. Fingers should be kept close and not spaced apart.
  14. A person making Sajdah must be able to feel the firmness of the floor. If the surface is soft one should press with his head until the firmness of the floor is felt.
  15. Fingers (including the thumbs) should be facing the Qibah.
  16. The thumbs should be placed on the ground parallel to the earlobes.
  17. The eyes should be opened, the gaze on the tip of the nose.
  18. Feet spaced apart but at close proximity.
  19. Toes bent facing the Qiblah.
  20. A person making Sajdah with gesture, should make its gesture lower than that of Ruku’. NB: It is sufficient to make gesture for Ruku’ and Sajdah by bending the head, bending the back is not a condition.
  21. A person who is not able to perform Sajdah then that he should not stand. [He sit on the ground or on a chair as it is closer to Sajdah]
  22. The Tasbeeh for Sajdah should be recited at least three times without haste.
  23. If the Tasbeeh is left out, the Salah will still be valid except that it is Makrooh as it is contrary to the Sunnah of the Prophet ﷺ. [This is provided a the person remained in Sajdah for at least the during of time it will take to recite one Tasbeeh]
  24. It is permissible to make dua in Sajdah in voluntary Salah. [with the conditions mentioned in point two]
  25. Place of Sajdah higher than standing to an extent more that the length of a forearm.
  26. When raising from Sajdah, those limbs that were placed lastly will be raised firstly (i.e. the nose/forehead, hands, feet and knees)
  27. Recite Takbeer when raising
  28. There are two Sajdah in every rak’ah. If one of the Sajdah is omitted, the Salah will invalid.
  29. Recite Takbeer when going for the second Sajdah.
  30. After making the second Sajdah (i.e. when the forehead touches the ground), a rak’ah is considered complete.

 

[1] الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 498)

(قوله مقدما أنفه) أي على جبهته، وقوله لما مر: أي لقربه من الأرض، وما ذكره مأخوذ من البحر، لكن في البدائع: ومنها أي السنن أن يضع جبهته ثم أنفه وقال بعضهم أنفه ثم جبهته. اهـ. ومثله في التتارخانية والمعراج عن شرح الطحاوي، ومقتضاه اعتماد تقديم الجبهة وأن العكس قول البعض تأمل

[2] سنن أبي داود (1/ 222), سنن ابن ماجه (1/ 286), السنن الكبرى للنسائي (1/ 344), سنن النسائي (2/ 206), صحيح ابن خزيمة (1/ 318), شرح مشكل الآثار (8/ 8), صحيح ابن حبان – محققا (5/ 237), المعجم الكبير للطبراني (22/ 39), شرح السنة للبغوي (3/ 133),

(مسند أبي حنيفة رواية الحصكفي (ص: 0، بترقيم الشاملة آليا)

عَنْ عَاصِمٍ، عَنْ أَبِيهِ، عَنْ وَائِلِ بْنِ حُجْرٍ، قَالَ: «كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ وَضَعَ رُكْبَتَيْهِ قَبْلَ يَدَيْهِ، وَإِذَا قَامَ رَفَعَ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ

 

[3] وقال العلامة الشامي في حاشيته على الدر

«قَوْلُهُ: «وَاضِعًا رُكْبَتَيْهِ ثُمَّ يَدَيْهِ» قَدَّمْنَا الْخِلَافَ فِي أَنَّهُ سُنَّةٌ أَوْ فَرْضٌ أَوْ وَاجِبٌ, وَأَنَّ الْأَخِيرَ أَعْدَلُ الْأَقْوَالِ، وَهُوَ اخْتِيَارُ الْكَمَالِ. وَيَضَعُ الْيُمْنَى مِنْهُمَا أَوَّلًا ثُمَّ الْيُسْرَى -كَمَا فِي الْقُهُسْتَانِيِّ-، لَكِنَّ الَّذِي فِي «الْخَزَائِنِ»: وَاضِعًا رُكْبَتَيْهِ ثُمَّ يَدَيْهِ, إلَّا أَنْ يَعْسُرَ عَلَيْهِ لِأَجْلِ خُفٍّ أَوْ غَيْرِهِ فَيَبْدَأ بِالْيَدَيْنِ وَيُقَدِّمُ الْيُمْنَى. اهـ. وَمِثْلُهُ فِي «الْبَدَائِعِ» و«التتارخانية» وَ«الْمِعْرَاجِ» وَ«الْبَحْرِ» وَغَيْرِهَا، وَمُقْتَضَاهُ أَنَّ تَقْدِيمَ الْيُمْنَى إنَّمَا هُوَ عِنْدَ الْعُذْرِ الدَّاعِي إلَى وَضْعِ الْيَدَيْنِ أَوَّلًا، وَأنَّهُ لَا تَيَامُنَ فِي وَضْعِ الرُّكْبَتَيْنِ، وَهُوَ الَّذِي يَظْهَرُ؛ لِعُسْرِ ذَلِكَ هـ  (1/ 497-498 )

 

[4] الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 500)

والحاصل أن المشهور في كتب المذهب اعتماد الفرضية والأرجح من حيث الدليل والقواعد عدم الفرضية، ولذا قال في العناية والدرر: إنه الحق. ثم الأوجه حمل عدم الفرضية على الوجوب، والله أعلم

[5] مراقي الفلاح شرح نور الإيضاح (ص: 106)

وجافى” أي بإعداد الرجل “بطنه عن فخذيه وعضديه عن إبطه” لأنه أبلغ في السجود بالأعضاء “في غير زحمة” وينضم فيها حذرا عن إضرار الجار