1. 1. 1. The Seven Limbs That Facilitate Sujūd
      2. How to Descend on the Knees and Hands for Sujūd
      3. The Ruling of Performing Sujūd on Clothing Being Worn, Clothing Not Being Worn or a Cloth or Mat, and Stacking the Limbs of Sujūd
      4. The Ruling of Raising the Limbs of Sujūd Off the Ground Whilst in Sujūd
      5. Performing Sujūd on an Incline
      6. How to Perform Sujūd When Incapacitated
      7. The Wisdom Behind Performing Sujūd
      8. Distancing the Arms from the Sides in Sujūd
      9. The Three Legislated Separations in Sujūd
      10. The Position of the Knees and Feet in Sujūd
      11. The Supplications of Sujūd and Their Interpretation
      12. Enunciation of the Supplications in Sujūd

1. The Seven Limbs That Facilitate Sujūd

Sujūd is performed on seven limbs:

1. Both feet
2. then both knees—which equals four
3. then both hands—which equals six
4. Then one’s forehead and nose—which is seven

Although the forehead and the nose are not actually a limb. However, the Messenger (صلى الله عليه وسلم) combined them with one another when mentioning the limbs of sujūd, as in the ḥadīth of Ibn ʿAbbās (رضي الله عنهما) who narrated that the Prophet (صلى الله عليه وسلم) said: “I have been commanded to perform sujūd on seven bony limbs: on the forehead”—and he pointed to his nose with his hand—”both hands, both knees, the tips of the feet, and that we do not restrain or tie together the cloth of our clothing or hair¹”.² Here, if the nose was not actually considered from the forehead in terms of ruling, they would not have been pointed to in this way. Rather, if the nose was considered a separate limb altogether, it would have been mentioned as such and made an entirely separate limb bringing the total number of limbs to eight instead. Thus, the nose is delineated under the forehead from a purely legislative standpoint, even though it is an anatomically separate entity. In consideration of this, the Prophet (صلى الله عليه وسلم) pointed to it in this way.

As for ‘both hands’, the word in the ḥadīth is ‘yad’ (hand) which refers to the hands only³, as in the statement of the Most High:

وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا

“Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example.”
(Al-Māʾidah, 5:38)

And the statement of the Most High:

فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ

“And you find no water, then perform tayammum with clean earth and rub therewith your faces and hands.”
(Al-Māʾidah, 5:6)

The word ‘yad’ in both verses refers to the hands only. For this reason, the hand of the thief is cut from the wrist joint. When performing tayammum, the Prophet (صلى الله عليه وسلم) showed ʿAmmār ibn Yāsir (رضي الله عنه) the manner of wiping the hands by wiping only the back of both hands, then wiping the left hand using the right.⁴

When the word ‘yad’ is used in isolation, without any specification of what is particularly meant, it refers to the hands only. Contrarily, when it is used with a specification, it is interpreted in consideration of that specification, as in the statement of the Most High:

فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ

“Wash your faces and your hands (forearms) up to the elbows”
(Al-Māʾidah, 5:6)

As for the forehead and nose, note that they are mentioned together. That is, not ‘forehead and then nose’. This indicates that the forehead accompanies and follows the nose, as is the case in sujūd.

[Q]: Why did he (صلى الله عليه وسلم) mention “both feet” when the praying person is already standing on them?

[A]: There may be a tendency to raise them slightly when performing sujūd. They are stated here such that a person ensures that he does not raise them off the ground when performing sujūd.

2. How to Descend on the Knees and Hands for Sujūd

As for the knees and hands, one should descend on his knees before his hands when performing sujūd. This is the position of ʿUmar ibn al-Khaṭṭāb (رضي الله عنه)⁵, and the general, overarching view of the scholars including three [of the four] aʿimmah: Aḥmad, Abū Ḥanīfah, and al-Shāfiʿī. Just as it is indicated from the narrated practice of the Prophet (صلى الله عليه وسلم), confirmed—or almost confirmed—from his speech, as well as being logically sound.

As for the practice of the Prophet (صلى الله عليه وسلم) when praying, it was narrated that he (صلى الله عليه وسلم) used to descend on his knees before his hands when performing sujūd. However, the authenticity of this ḥadīth is the subject of criticism by many scholars who view it as weak.⁶

As for this manner of descending being confirmed—or almost confirmed—from his (صلى الله عليه وسلم) speech, it was narrated in the ḥadīth of Abū Hurayrah (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) said: “If one of you performs sujūd, do not kneel as the camel kneels”.⁷ Here, the Messenger (صلى الله عليه وسلم) has forbidden that anyone should kneel as a camel does. When the camel kneels, it starts with its forequarters (front two legs), its front descending to the ground before its hindquarters as observed. While other scholars have interpreted his (صلى الله عليه وسلم) saying: “do not kneel as the camel kneels” to mean “do not kneel upon that which the camel kneels”; that is, do not descend knees-first but upon your hands. However, there is a clear difference between these two wordings as his (صلى الله عليه وسلم) saying “as the camel kneels” is referring to the manner in which the camel kneels. The letter kāf is used which, in Arabic, denotes similarity in method, manner or way of carrying out an act. If, instead, he (صلى الله عليه وسلم) had said: “do not kneel upon that which the camel kneels”, it would be considered a prohibition that pertains to the limb a person performs sujūd upon. In consideration of this, [according to this hypothetical wording] a person should not kneel for sujūd on his knees first as the camel does. Rather, he should descend on his hands first.

As for being logically sound, the innate manner of kneeling is to descend progressively, little by little, just as a person stands in a progressive way. If a person descends little by little, then the lower portion of his body will precede the upper portion. Just as if he was to stand the upper portion of his body will precede the lower portion. Therefore, this overarching opinion of most scholars is congruent with the narration, and the natural inclination of man. If, however, a person is overweight, sick, or suffers from knee pain when performing sujūd knees-first, then there is nothing wrong with him kneeling hands-first. The prohibition in the ḥadīth would apply only to circumstances wherein no such excuse exists. If there is a legitimate reason, then there is nothing wrong with kneeling for sujūd hands-first. This is because Islām—and all praise belongs to Allāh—is fundamentally built upon ease and comfort. In the noble Qurʾān, Allāh—the Most High—said:

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ

“Allāh intends for you ease”
(Al-Baqarah, 2:185)

This intention is one that pertains to legislative ruling. That is, these legislative rulings are intended to ease the affairs of the people. Also, in the Sunnah: “I have been sent with the way of Ḥanīfiyyah [a religion whose creed inclines away from polytheism and every false way towards monotheism] al-samḥah [easy and forgiving in its legislated actions, proffering benefit to others]”⁸ and “Ease the affairs of the people, and do not inflict difficulty upon them”.⁹ The intention here is only to adopt the sujūd position. If one manages to do so in a more perfect and complete way, then this is better for him. If he finds difficulty in this, let him perform it in a manner that is easy for him.

While there are other scholars who have adopted the opinion that one should perform sujūd on their hands, interpreting the ḥadīth “do not kneel as the camel kneels” to mean ‘kneel upon that which the camel kneels’. They say: the knees of the camel are located anatomically in the forefront of their bodies. This is correct, as the knees of camels and any other tetrapod are located at the front of their body. Although the ḥadīth is not meant to reinforce this interpretation. As for the latter part of this ḥadīth “Let him put his hands before his knees”, this represents a conflation by the narrator—as confirmed by Ibn al-Qayyim.¹⁰ As, if this was not a conflation, there would be a clear contradiction between the first and latter parts of the ḥadīth. There can be no contradiction in the statements of the Prophet (صلى الله عليه وسلم).

Some students who are beginners in seeking knowledge have also attempted to combine these narrations claiming to not kneel down for sujūd with either their hands or knees. Instead, they squat on their toes, then put their hands on the ground, then raise their hands in the direction of the imām. We say: Who invented this manner of kneeling for sujūd? This manner of performing sujūd was never postulated by any of our predecessors. This alleged combining of the narrations in this matter has led to a way that opposes all of them, while also completely abandoning all the opinions of the scholars in this matter which is a mistake. While also being a way of kneeling that is contrary to the normal, innate movement of humans. Thus, it requires evidence as ṣalāh, in its entirety, is an act of worship—inclusive of both its statements and movements. In consideration of this, there is a general rule in jurisprudence that needs to be appreciated here, which is: “any movement that opposes the innate, regular way that human beings move their bodies requires evidence in order to be confirmed as legislated”. Based on this general rule, we say: Fundamentally, the limbs of the body should adopt their regular, innate positions unless and until there is evidence to confirm otherwise. For this reason, if it was not for the fact that explicit evidence has been narrated that stipulates, for example, that one should separate their legs from one another in sujūd, we would have taken the opinion that anyone may place his legs in whatever way is comfortable for him. As the knees are spaced out, the feet may also be separate from one another. However, clear evidence has been confirmed that necessitate one must press the feet together in sujūd. Considering this, we extricate ourselves from this fundamental state. Any other innate manner of moving or positioning the body that has not been specifically altered in light of evidence shall remain in its regular, normal state unless otherwise stated.

3. The Ruling of Performing Sujūd on Clothing Being Worn, Clothing Not Being Worn or a Cloth or Mat, and Stacking the Limbs of Sujūd

As for the one who performs sujūd on a piece of clothing that is covering the limbs of sujūd—like a thawb (Arabian garment), a ghutrah (Arabian headdress), or cloak—or a cloth that is spread on the ground in front of him, or other than these two, it must be in a state of purity. This is because it is impermissible to perform sujūd upon that which is najs (impure) as complete avoidance of impurities is among the prerequisites of the prayer’s validity.

As for performing sujūd upon one of the limbs of sujūd like placing one’s forehead upon one’s hands instead of the ground, or stacking his hands or feet one atop the other, this is considered impermissible as it is as if this person has performed sujūd on a single one of those limbs, and not as legislated.

[Q]: If performing sujūd on a cloth is permissible, what is the ruling of spreading out this cloth when praying (i.e. like a mat)?

[A]: The scholars say that a cloth in this context is divided into two categories:

1. That which is being worn by the praying person like a thawb, a ghutrah, or cloak. For these pieces of clothing, it is considered disliked to perform sujūd upon them except if there is a clear need to do so (e.g. the lower limbs). The evidence of this is the ḥadīth of Anas ibn Mālik (رضي الله عنه) who said: “We used to pray with the Prophet (صلى الله عليه وسلم) in extreme heat. If one of us was unable to stabilise his forehead on the ground, he would spread his thawb before him and perform sujūd on it”.¹¹ Here, his statement “if one of us was unable to stabilise his forehead on the ground” proves that they would not do so if they could manage to place their forehead on the ground. Specifically, the wording used here: “if one of us was unable to” proves that doing so is disliked and should only be done when there is a clear need.
2. Cloth that is not being worn by the praying person, completely separate from him. There is nothing wrong with this type, nor is utilising it when praying disliked. The evidence of this is that it has been confirmed that the Prophet (صلى الله عليه وسلم) used to pray on a khumrah¹².¹³ Al-Khumrah is a mat composed of palm leaves which is big enough to accommodate one’s forehead and hands only.

Regarding that which separates one’s body from the ground when performing sujūd, there are three types:

1. That which is a limb of sujūd itself; it is ḥarām to separate one of the limbs of sujūd from the ground using one of its other limbs (for example, placing one’s forehead on one’s hand instead of the ground, or stacking one’s feet such that one rests atop the other and only a single foot touches the ground and the likeness of such acts). The sujūd of the one who does so is invalid.
2. That which is not among the limbs of sujūd, but is being worn by the praying person (i.e. the ends of a cloak, the overflowing of a headdress, the part of the kūfī that covers the forehead, socks, gloves). It is disliked to perform sujūd on this type. If a person does, his sujūd is valid although this action is disliked.
3. Cloth that is separate from the praying person. There is nothing wrong with this type. However, the scholars have said: It is disliked for a person to pray on a piece of cloth that only accommodates his forehead. This is because this resembles the manner in which the Rawāfiḍ (Shīʿah) pray, those who have taken to religiously collecting clods of earth that resemble the clay of pottery which are produced from what they term ‘al-najaf al-ashraf’ (or ‘the honourable sand dune’) upon which they place their foreheads when praying. For this reason, you find receptacles at the doors of their masājid filled with these implements. Whenever one of them enters the masjid, he takes one of these stones to perform sujūd. They do this claiming that sujūd is invalid except if performed on that which is of the earth. Thus, they view it impermissible to perform sujūd on carpet of any kind, even that which is composed of palm fibres. Even though it was authentically confirmed that the Prophet (صلى الله عليه وسلم) prayed on a mat composed of palm fronds, as in the ḥadīth of Anas (رضي الله عنه) in which he cleansed a mat for the Prophet (صلى الله عليه وسلم) to pray on that had become blackened from overuse.

4. The Ruling of Raising the Limbs of Sujūd Off the Ground Whilst in Sujūd

Performing sujūd on all seven limbs mentioned is obligatory as long as a person remains in this position. That is, it is impermissible for him to raise one of his limbs off the ground while in sujūd. For example, he must not raise his hand, or leg, or nose, or forehead, or any other of the seven limbs. If he does so and this limb remains raised for the duration of the sujūd, then his sujūd is undoubtedly invalid as he would not have performed sujūd on all seven of the obligatory limbs.

As for raising a limb intermittently while in the sujūd position—for example, if a person has an itch on his leg and raises his other foot off the ground to scratch it—this is an issue that requires some consideration. It may be said: His sujūd is invalid because he has left a pillar of the sujūd whilst performing it. It may also be said: His sujūd is valid because his general state for the majority of the time spent in sujūd is what should be taken into account and, since he was performing sujūd on all seven limbs for the majority of the time, his sujūd should be considered valid. Based on these two positions, we say: It is safer for a person to completely avoid raising any of the limbs of sujūd. Instead, he should be patient even if he is afflicted with an itch in his hand or thigh or leg. Let him be patient until after he stands from his sujūd.

5. Performing Sujūd on an Incline

As for performing the sujūd, a person must ensure that the ground is level, such that his upper and lower body occupy an even plain. For example, if a person was to perform sujūd on an elevated slope such that his sujūd closely resembles a form of sitting, then his sujūd is considered invalid. The upper and lower parts of his body must be even with one another. Or, at the very least, he should be closer to a complete sujūd than complete sitting if he is praying on sloped ground.

6. How to Perform Sujūd When Incapacitated

[Q]: If a person is unable to perform sujūd with one or more of his limbs, what should he do?

[A]: We have a general, encompassing rule that applies to this, evidenced from the saying of the Most High:

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ

“So keep your duty to Allāh and fear Him as much as you can”
(Al-Taghābun, 64:16)

And the statement of the Prophet (صلى الله عليه وسلم): “If I command you with the performance of an act, then perform it to the best of your abilities.” So, for example, if a person is afflicted with an injury in one of his hands that prevents him from performing sujūd on it, let him perform sujūd using the remaining six uninjured limbs, as Allāh says: “So keep your duty to Allāh and fear Him as much as you can”. Or, for example, if a person has undergone an eye surgery and was directed not to perform sujūd on the ground, then let him incline his head towards it as much as he is able while performing sujūd with the rest of his limbs to the extent of his abilities.

As for the opinion of some of the jurists that whomever is unable to perform sujūd on his forehead is excused from having to perform it with the rest of his limbs, this is correct in certain instances. For example, this would apply if a person is completely unable to incline his head such that the position he ends up adopting is no closer to a complete sujūd than standing upright. For a person whose situation is thus, he does not have to perform sujūd. If, however, he is able to incline his head such that he is closer to sujūd than a position where he appears to be sitting upright, then this person should perform sujūd with the rest of his limbs, using his hands to lower himself to the ground as much as he is able.

[Q]: What is the evidence of this position?

[A]: The evidence is that we have been commanded to perform sujūd and to fear Allāh, performing our duty to Him as much as we are able. So, if the extent of our current abilities permit us to enter a position that is close to a complete sujūd, then it is obligatory for us to adopt that position which, in this case, resembles a person in sujūd who has raised his forehead from the ground. If we are unable to lower ourselves to the ground to adopt a position that resembles the sujūd, then it is obligatory for us here to incline our heads, and it would not be obligatory to either place our hands or knees on the ground in this state.

7. The Wisdom Behind Performing Sujūd

The wisdom of performing sujūd is that it signifies a complete form of worship to Allāh, fully humbling oneself before Him. In it, a person places the most honourable part of his body—which is his face—next to its lowest part, adjacent to his feet. He places his face on the ground upon which countless feet have trodden, sincerely seeking by means of it Allāh’s worship, seeking closeness to Him. It is in relation to this modest, humble position, in which one has chosen to lower oneself sincerely for Allāh, that it becomes a position in which one is the closest to Him. Even though if he was to stand he would be higher and therefore closer to Him, but when he lowers himself for Allāh, he is recompensed with closeness to Him. “For there is none that humbles himself before Allāh except that Allāh raises his station”.¹⁴

This is the wisdom and innate secret in the great position of sujūd. For this reason, it is most befitting that our hearts perform sujūd before our bodies do, such that a person feels and fully acknowledges the humility, humbleness and modest bearing all sincerely for Allāh—the Exalted in Might—adopted in this position. For this facilitates one tasting the delightfulness of performing sujūd and its sweetness, fully realising that he is closest to Allāh while in sujūd.

This meaning is often overlooked by those whose focus is primarily on the apparent outer form of the positions of ṣalāh, seeking only to beautify its outer appearance. While they are deserving of praise for this as we have been commanded to beautify the outer appearance of our acts of worship by complete, perfect emulation of the Sunnah, there is still another aspect of this act that many people remain mindless of. This is the forte of those who delve into the various aspects of behaviour and mannerisms; that is, to seek inward perfection whilst performing the act itself such that one’s heart performs rukūʿ and sujūd before his body does. Just as those who concentrate on the inner aspects of performing these acts may also be mindless of perfecting their outer appearance. As you will find such people, in many instances, showing carelessness with regards to the physical performance of the act. Performing ṣalāh with perfection necessitates the perfection of both the outward and inward, paying due care and attention to seeking complete perfection in both.

For indeed—by Allāh, and I testify by Him—if we were to perform ṣalāh in a truly befitting manner, we would find ourselves leaving each ṣalāh with a newly strengthened īmān. As Allāh said:

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

“Recite (O Muḥammad (صلى الله عليه وسلم)) what has been revealed to you of the Book (the Qurʾān), and perform al-ṣalāh (iqāmat al-ṣalāh). Verily, al-ṣalāḥ (the prayer) prevents from al-faḥshāʾ (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and al-munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) and the remembering (praising, etc.) of (you by) Allāh (in front of the angels) is greater indeed [than your remembering (praising, etc.) Allāh in prayers, etc.]. And Allāh knows what you do.”
(Al-ʿAnkabūt, 29:45)

So we ask Allāh to treat us with forgiveness and pardon. For we often leave the ṣalāh with the same heart we entered it with. The reason for this is that our hearts remain absent whilst we pray, lacking the humility and humbleness that ṣalāh deserves. Truly acknowledging the significance of its movements that represent a varied garden of differing movements and statements that are either the recitation of the words of Allāh—the Exalted in Might—or acknowledgement of His greatness and magnanimity, or invoking Him, commemorating Him, or ascribing to Him the most perfect attributes. It, therefore, represents an expansive garden of goodness, although we find ourselves deficient, woefully unable to fully grasp and show attentiveness towards its secrets.

It was also narrated in a ḥadīth: “Indeed, Allāh has made it ḥarām for the Fire to eat the limbs of sujūd”¹⁵ which pertains to the disobedient Muslims who have entered the Fire. As the disobedient Muslims who Allāh has chosen not to accept their repentance, nor do they have good deeds sufficient enough to outweigh their misdeeds, will be punished in the Fire proportional to the evil they engaged in. However, the limbs of sujūd are considered sacred in this respect, as the Fire shall not eat from them, ineffectual before them. For this reason, some [of the poets] said: “O my Lord, you have omitted the limbs of sujūd; representative of the fulfilment of your blessings. You are the One who remains. This exemption gladdens the wealthy, O the One Free of all Needs! Bless the one whose existence is temporary by exemption of the rest [of his body]”. That is, he has invoked Allāh by means of His exemption of these sujūd limbs to grant the rest of the body freedom as well.

8. Distancing the Arms from the Sides in Sujūd

The praying person should also stretch forth his arms, distancing them from his sides whilst in sujūd. This is because this stretching of the arms has been authentically confirmed from the Prophet (صلى الله عليه وسلم). To the extent that his companions would feel pity and sympathy for him (صلى الله عليه وسلم) due to the extended amount of time he would spend in sujūd, supporting his entire body with only his hands.¹⁶ He (صلى الله عليه وسلم) would distance his arms from his sides to the extent that the whites of his armpits could be seen¹⁷, and if a small sheep desired to pass under him there would be sufficient space for it to do so.¹⁸

The exception to this is when a person is praying in congregation and he fears that he may harm the one praying beside him because of it. In such a circumstance, it is not recommended due to the harm it may cause. As this stretching of the arm in ṣalāh is from the Sunnah (i.e., mustaḥabb) while causing harm to another is—at the very least—disliked. It is impermissible to engage in any act that causes harm to another (person), disturbing and distracting them from their ṣalāh for the purpose of fulfilling that which is Sunnah (mustaḥabb). For this reason, the scholars have qualified this stretching of the arms with the prerequisite that it is not the cause of harm to those one is praying beside. If it does harm those around the praying person, then he should not do it. However, be well aware that whatever act is abandoned with the goal of avoiding the infliction of harm to another—while Allāh knows that if it were not for that harm you would have engaged in that Sunnah—He will record the act as if you had done it. For anyone who leaves something for the sake of Allāh—the Exalted in Might—is recompensed by Allāh with that which is better than it.¹⁹ Rather, this applies even to a person who is unable to engage in an act due to that which is outside his control, as the Prophet (صلى الله عليه وسلم) said: “If a servant falls ill or travels, the acts he would have engaged in are recorded for him as if he was present [at home] or healthy”.²⁰

9. The Three Legislated Separations in Sujūd

While in sujūd, the praying person should also raise his midsection from his thighs, and separate his thighs from his calves. Herego, there are three separations in sujūd:

1. arms from the sides of the body
2. midsection from the thighs
3. thighs from the calves

For this reason, the Prophet (صلى الله عليه وسلم) said: “Seek balance in sujūd”.²¹ That is, be balanced in your performance of it such that your body is not crumpled or bent into itself with your midsection resting on your thighs, or your thighs resting on your calves. Conversely, overstretching in sujūd is similarly prohibited. As some people stretch forth their entire body when performing sujūd to the extent that they are close to adopting a position wherein they are sprawling out flat on the ground. These are undoubtedly considered innovations and not from the Sunnah. As this manner of performing sujūd was never confirmed from the Prophet (صلى الله عليه وسلم), nor his companions—as far as we are aware. Rather, stretching forth one’s back is only legislated in the rukūʿ position. As for sujūd, one should raise his back and midsection, without fully extending it.

10. The Position of the Knees and Feet in Sujūd

While in sujūd, one should refrain from touching his knees to one another. Instead, he should ensure that they are separated.

As for his feet in sujūd, the scholars have differed regarding it. Among them are those who say that they should be positioned separate from one another²², as the positioning of one’s feet should follow his knees and calves. Insofar as it is Sunnah to separate one’s knees in sujūd, it should also be Sunnah to separate the feet. To the extent that some scholars even specify a measure of the distance between the feet as being close to a handspan.

However, it is most apparent from the Sunnah that one should press his feet together while in sujūd. The evidence of this is the ḥadīth of ʿĀʾishah (رضي الله عنها) in which she was unable to find the Prophet (صلى الله عليه وسلم) in her quarters at night, so she reached out for him (صلى الله عليه وسلم), her hand landing on the soles of both his feet while they were erect whilst he was in sujūd.²³ One hand would not be able to encompass both feet except if they were pressed together. This has also been explicitly narrated by Ibn Khuzaymah in his narration of the aforementioned ḥadīth of ʿĀʾishah (رضي الله عنها) in which she states: “The Messenger (صلى الله عليه وسلم) had pressed his heels together”.²⁴ In consideration of this, it is Sunnah for one to press their feet together in sujūd, but to separate his knees and arms.

As for one’s hands in sujūd, they should be placed adjacent to their shoulders²⁵ or positioned forward such that they are adjacent to one’s forehead²⁶ or the tips of the ears²⁷. This is because all of these positions have been narrated in the Sunnah.

[Q]: If the imām lengthens the duration of sujūd, is one permitted to lower and rest his arms on the floor?

[A]: He should not rest his arms on the floor, as this was forbidden by the Prophet (صلى الله عليه وسلم) in his statement: “Seek balance in sujūd, and let none among you rest his arms in the manner of a dog”. The scholars have said that if a person finds difficulty in the lengthening of sujūd, let him rest his elbows on his knees. This only applies to the one being led by an imām. As for a person praying individually, he should not lengthen his own sujūd to the extent that he causes difficulty for himself. Instead, if he finds difficulty in it, or tires from it, let him stand up. For Allāh—the Glorified, the High—wishes ease for His servants.

11. The Supplications of Sujūd and Their Interpretation

While in sujūd, the praying person should say:

سُبْحَانَ رَبِّيَ الأَعْلَى

“Glory be to my Lord, the Most High”

We have already expounded upon the interpretation of ‘Glory be to my Lord’.²⁸ As for specifically mentioning ‘The Most High’ in this position instead of ‘The Most Great’ as in rukūʿ, it is because remembering the highness of Allāh is more applicable to the current [lowly] position than remembering His greatness. For in sujūd, a person has adopted the lowest of positions. Therefore, It is most applicable that he commemorates Allāh in this position with the mention of His highness. Take note here of the wisdom and applicability of these matters. Likewise, when the companions would traverse uneven terrain when travelling, scaling a ridge and finding themselves in a position of elevation, they would profess Allāh’s greatness. But when descending to the bottom of a valley, they would glorify Him.²⁹ The reasoning for this is that when a person occupies a physically elevated, lofty position, it may necessitate within him feelings of arrogance and haughtiness. It is, therefore, most appropriate that he reminds himself of Allāh’s—the Exalted in Might—majesty. When he descends to the bottom of a valley, he has lowered himself, displaying inadequacy and his own deficiency. Therefore, it is most appropriate for him to glorify Allāh in such a position, bringing attention to Allāh—the Exalted in Might—being far above the deficiency he currently finds himself in. Thus, in sujūd, it is most appropriate that a person reminds himself of the One who is the Most High, far above himself.

This possesses some similarity to the habit of the Messenger (صلى الله عليه وسلم) who, upon being enamoured with an aspect of this dunyá, would say: “I am coming in answer to You O Allāh! Indeed, true living is the living of the hereafter”.³⁰ The wisdom behind making this statement in such circumstances is that if a person observes within this dunyá that which pleases him, he may become so taken and enamoured with it that he turns away from Allāh. So, he combats this by saying firstly: “I am coming in answer to You O Allāh!”, then seeking to anchor himself in reality by admittance that: “Indeed, true living is the living of the hereafter”. In doing so, he reminds himself that this life phase is temporary, fleeting, and shall quickly recede into nothingness. So true life is only the life of the hereafter. For this reason, it is Sunnah for anyone, upon observing that which he is delighted or pleased with in this dunyá to say:

لَبَّيْكَ إِنَّ الْعَيْشَ عَيْشَ الْآخِرَةِ

“Indeed, true living is the living of the hereafter”

[Q]: What type of ‘highness’ is being referred to in “Glory be to my Lord, the Most High”? Is it highness of attributes or position?

[A]: This statement is comprehensive of both types. For this is a sentiment that is agreed upon in accordance with the innate outlook of human beings, except for those who have been deceived by Shayṭān. As for the highness attributable to Allāh being highness of self or essence, this is a matter upon which the entire creation finds part of their innate disposition. To the extent that if you were to say to someone from the general populace: “What are you referring to when you say: “Glory be to my Lord, the Most High”? He would answer saying: “I mean that He is above all else” without necessarily being cognizant of the highness of His attributes.

Despite this, there are those who face the same qiblah as us who have denied Allāh’s highness over His creation. There should be no doubt that this belief opposes the Book of Allāh, the Sunnah of His Messenger (صلى الله عليه وسلم), the consensus of the pious predecessors, their own intellects and innate dispositions. If they would only return to their own innate dispositions, they would realise that the highness of Allāh over His creation is an absolute fact, concerning which there can be no doubt. One must also undoubtedly admit and proclaim this highness. As evidenced by the fact that, upon being afflicted with catastrophe or disaster, they find their own hearts turn towards the sky; seeking that which is above them in their moments of desperation and need. When they stand in supplication on the plains of ʿArafah during Ḥajj, do they not raise their hands? Or do they let them drop in the direction of the earth? How surprising is it that they still raise their hands while persisting in the claim that Allāh is on earth beneath them? We seek Allāh’s pardon.

The salient point being made here is that, upon saying

سُبْحَانَ رَبِّيَ الأَعْلَى

“Glory be to my Lord, the Most High”

We are cognizant of Allāh’s highness in essence (dhātī) and attributes. For He is higher than all else and has described Himself at times with ‘al-Aʿlá’ (the Most High that any besides Him should be called by His name)³¹ and in other places with ‘al-ʿAlī’ (the Most High over all else)³². This denotes that both the attributes of highness [in attributes] and His essence being high over His creation are confirmed in relation to Him. Just as He is also described with the name al-Kabīr (the Grand)³³ and also al-Akbar (the Greatest)³⁴, and al-ʿAlīm (the All-Knower)³⁵ and al-Aʿlam (the Most Knowledgeable). These names [‘al-Aʿlá, al-Akbar, al-Aʿlam and their likeness] are meant as superlatives [that is, greater in the attribute in question than all else], contrary to those who interpret these names to refer merely to the enactor of the verb or active participle (ism fāʿil) as alleged by some scholars.

12. Enunciation of the Supplications in Sujūd

Regarding the enunciation in ṣalāh of:

سُبْحَانَ رَبِّيَ الأَعْلَى

“Glory be to my Lord, the Most High”

The praying person should enunciate this and all other obligatory statements in ṣalāh such that he is able to hear himself according to one opinion. Although the more correct view in this matter is that this is not a valid prerequisite. Rather, simply articulating its letters and vowels from their appropriate anatomical place [oropharynx—the mouth, tongue and throat] will suffice, regardless of whether a person is able to hear himself or not.

[Q]: How many times should one say سُبْحَانَ رَبِّيَ الأَعْلَى? Should he say any other remembrances while in sujūd?

[A]: It is Sunnah to repeat سُبْحَانَ رَبِّيَ الأَعْلَى three times, and to supplement it with the remembrances that have been narrated in the Sunnah. Among them:

سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَالرُّوح

The One who is Glorified [above possessing partners, equals, deficiency of any kind, or anything that is not befitting of His Divinity and right to be worshipped] the One who is Pure and Holy [from being ascribed to that which is unbefitting of the Creator], the Lord of the angels and the Spirit [Jibrīl].³⁶

سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي

O Allāh! Our Lord! Glory and Praise be to You! O Allāh! Forgive me.³⁷

Source: Al-Sharḥ al-Mumtiʿ 3: 108-126
Translated by: Riyāḍ al-Kanadī