وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَيَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا (الإسراء: ۱۰۹ ، وَقَوْلِهِ: وَاسْجُدْ وَاقْتَرِب ) (العلق: ١٩
And the saying of Allah, the Almighty: "And they fall down upon their faces weeping, and it increases them in humility." (Quran 17:109) And His saying: "Prostrate and draw near [to Allah]." (Quran 96:19)
عَنِ ابْنِ عَبَّاسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ: عَلَى الْجَبْهَةِ وَالْيَدَيْنِ وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ، وَلَا نَكُفَّ الثَّيَابَ وَلَا الشَّعْرَ». مُتَّفَقٌ عَلَيْهِ.
It is narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "I have been commanded to prostrate on seven bones: the forehead, the two hands, the two knees, and the toes of the two feet. And we are not to gather our clothes or hair [during prostration]." [Agreed upon]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ النَّبِيُّ ﷺ: «أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُم: عَلَى الْجَبْهَةِ - وَأَشَارَ بِيَدِهِ عَلَى أَنْفِهِ - وَالْيَدَيْنِ وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ وَلَا نَكُفَّ الثَّيَابَ وَالشَّعْرَ». رَوَاهُ الْبُخَارِيُّ فِي بَابِ السُّجُودِ عَلَى الْأَنْفِ».
قَالَ عَلِيُّ الْقَارِي: ظَاهِرُ الْحَدِيثِ أَنَّ الْجَبْهَةَ وَالْأَنْفَ فِي حُكْمِ عُضْرٍ وَاحِدٍ؛ لِأَنَّهُ قَالَ فِي الْحَدِيثِ: «سَبْعَةُ، فَإِنْ جُعِلَا عُضْوَيْنَ صَارَتْ ثَمَانِيَ، فَمِنْ ثَمَّ قَالَ أَبُو حَنِيفَةَ: يَجُوْزُ السَّجْدَةُ عَلَى الْأَنْفِ فَقَطْ لِوُقُوعِ اسْمِ السُجُودِ عَلَيْهِ انْتَقَى وَفِي جَامِعِ الْآثَارِ»: يُعْلَمُ مِنَ الْإِشَارَةِ أَنَّ السُّجُودَ عَلَى الْأَنْفِ كَالسُّجُودِ عَلَى الْجَبْهَةِ. انْتَهَى
It is also narrated from Ibn Abbas (may Allah be pleased with him) that the Prophet (peace be upon him) said: "I have been commanded to prostrate on seven bones: the forehead, and he pointed to his nose, the two hands, the two knees, and the toes of the two feet. And we are not to gather our clothes or hair." [Narrated by Al-Bukhari in the chapter on prostrating on the nose]
Ali Al-Qari said: "The apparent meaning of the Hadith is that the forehead and the nose are considered as one part, because the Prophet (peace be upon him) said 'seven.' If they were considered two separate parts, it would make eight. Therefore, Abu Hanifah ruled that it is permissible to prostrate only on the nose, as the term 'prostration' applies to it." In Jam’ al-Athar: "It is understood from the indication that prostration on the nose is like prostration on the forehead."
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنه): أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةٍ، لَا أَكُفُ الشَّعْرَ وَلَا الثَّيَابَ الْجَبْهَةِ وَالْأَنْفِ وَالْيَدَيْنِ وَالرُّكْبَتَيْنِ وَالْقَدَمَيْنِ». رَوَاهُ النسائي.
قَالَ الْعَيْنِيُّ فِي الْبِنَايَةِ»: فِي بَعْضِ طُرُقِ حَدِيْثِ ابْنِ عَبَّاسٍ ها: «أَمَرَ النَّبِيُّ ﷺ أَنْ يَسْجُدَ عَلَى سَبْعَةِ أَعْظُم: الْجَبْهَةِ أَوِ الْأَنْفِ، فَهَذَا هُوَ الْمُرَادِ مِنْ ذِكْرِ الْجَبْهَةِ وَالْأَنْفِ فِي الرَّوَايَةِ السَّابِقَةِ لِئَلَّا تَصِيرَ ثَمَانِيَةً.
It is narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "I have been commanded to prostrate on seven bones: the forehead, the nose, the two hands, the two knees, and the two feet. And we are not to gather our hair or clothes." [Narrated by Al-Nasa’i]
Al-Ayni said in Al-Binayah: "In some chains of the Hadith of Ibn Abbas, it is mentioned: 'The Prophet (peace be upon him) commanded to prostrate on seven bones: the forehead or the nose.' This clarifies that the forehead and the nose are intended to be counted as one, to avoid making them eight."
وَعَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ (رضي الله عنه): أَنَّهُ سَمِعَ رَسُولَ اللهِ ﷺ يَقُوْلُ: «إِذَا سَجَدَ الْعَبْدُ سَجَدَ مَعَهُ سَبْعَةُ آرَابٍ: وَجْهُهُ وَكَفَّاهُ وَرُكْبَتَاهُ وَقَدَمَاهُ». رَوَاهُ التَّرْمِذِيُّ وَقَالَ: هَذَا حَدِيْثٌ حَسَنٌ صَحِيحٌ.
قَالَ الْعَيْنِي فِي شَرْحِ الْهِدِايَةِ»: ذَكَرَ الطَّبَرِيُّ فِي تَهْذِيبِ الْآثَارِ»: أَنَّ حُكْمَ الْجَبْهَةِ وَالْأَنْفِ سَوَاءٌ.
It is narrated from Al-Abbas ibn Abd al-Muttalib (may Allah be pleased with him) that he heard the Messenger of Allah (peace be upon him) say: "When a servant prostrates, seven parts prostrate with him: his face, his two palms, his two knees, and his two feet." [Narrated by Al-Tirmidhi, who said: "This Hadith is Hasan Sahih."]
Al-Ayni said in Sharh al-Hidayah: "Al-Tabari mentioned in Tahdhib al-Athar that the ruling for the forehead and the nose is the same."
وَعَنْ طَاوُسٍ: أَنَّهُ سُئِلَ عَنِ الْأَنْفِ، فَقَالَ: أَلَيْسَ مِنَ الْوَجْهِ؟ وَقَالَ أَبُو هِلَالٍ: سُئِلَ ابْنُ سِيرِينَ عَنِ الرَّجُلِ يَسْجُدُ عَلَى أَنْفِهِ، فَقَالَ: أَوَمَا تَقْرَأُ فِي الْقُرْآنِ: ﴿وَيَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا الْآيَةَ(الإسراء: ١٠٩. فَاللهُ تَعَالَى مَدَحَهُمْ عَلَى خُرُوْرِهِمْ عَلَى الْأَذْقَانِ فِي السُّجُودِ، فَإِذَا لَمْ يَسْقُطِ السُّجُودُ بِالذَّقَنِ إِجْمَاعًا يُصْرَفُ الْجَوَازُ إِلَى الْأَنْفِ؛ لِأَنَّهُ أَقْرَبُ إِلَيْهِ، بِخِلَافِ الْجَبْهَةِ؛ إِذِ الْأَنْفُ فَاصِلٌ بَيْنَهُمَا.
وَقَالَ تَقِيُّ الدِّيْنِ: هُوَ قَوْلُ مَالِكٍ، وَذُكِرَ فِي الْمَبْسُوْطِ جَوَازُ الْاقْتِصَارِ عَلَى الْأَنْفِ عَنِ ابْنِ عُمَرَ انْتَهَى وَلَكِنْ لَا يَجُوزُ الاِقْتِصَارُ عَلَى الْأَنْفِ إِلَّا مِنْ عُذْرٍ؛ لِمَا رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ وَغَيْرُهُمَا.
It is narrated from Tawus that he was asked about the nose, and he said: "Is it not part of the face?" Abu Hilal said: "Ibn Sirin was asked about a man prostrating on his nose, and he said: 'Do you not read in the Quran: "And they fall down upon their faces weeping" (Quran 17:109)? Allah praised them for falling on their chins during prostration. Since prostration is not invalidated by the chin by consensus, the permissibility is extended to the nose, as it is closer to it, unlike the forehead, which is separate from it.'"
Taqi al-Din said: "This is the opinion of Malik. It is mentioned in Al-Mabsut that it is permissible to prostrate only on the nose, as narrated from Ibn Umar." However, it is not permissible to prostrate only on the nose except due to an excuse, as narrated by Abu Dawud, Al-Nasa’i, and others.
وَعَنْ أَبِي حُمَيْدٍ (رضي الله عنه) حَدِيثًا طَوِيلًا فِي صِفَةِ صَلَاتِهِ، فِيْهِ: ثُمَّ سَجَدَ فَأَمْكَنَ أَنْفَهُ وَجَبْهَتَهُ وَنَتَّى يَدَيْهِ.
It is narrated from Abu Humaid (may Allah be pleased with him) in a lengthy Hadith describing the Prophet’s prayer: "Then he prostrated, placing his nose and forehead firmly on the ground, and he spread his hands."
وَعَنْ وَائِلٍ (رضي الله عنه) قَالَ: كَانَ رَسُولُ اللهِ ﷺ يَضَعُ أَنْفَهُ مَعَ جَبْهَتِهِ فِي السَّجْدَةِ. رَوَاهُ الطَّبَرَانِيُّ وَأَبُو يَعْلَى.
It is narrated from Wa’il (may Allah be pleased with him) who said: "The Messenger of Allah (peace be upon him) would place his nose along with his forehead on the ground during prostration." [Narrated by Al-Tabarani and Abu Ya’la]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه): أَنَّ رَسُوْلَ اللهِ ﷺ رَبِّيَ عَلَى جَبْهَتِهِ وَعَلَى أَرْنَبَتِهِ أَثَرُ طِيْنٍ مِنْ صَلَاةٍ صَلَّاهَا بِالنَّاسِ. رَوَاهُ أَبُو دَاوُدَ.
It is narrated from Abu Sa’id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) had marks of mud on his forehead and the tip of his nose from a prayer he led with the people. [Narrated by Abu Dawud]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «اعْتَدِلُوا فِي السُّجُودِ، وَلَا يَبْسُطُ أَحَدُكُمْ ذِرَاعَيْهِ انْبِسَاطَ الْكَلْبِ». مُتَّفَقٌ عَلَيْهِ.
It is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "Be balanced in your prostration, and do not spread your arms like a dog." [Agreed upon]
وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ شِبْلٍ (رضي الله عنه) قَالَ: نَهَى رَسُولُ اللهِ ﷺ عَنْ نَقْرَةِ الْغُرَابِ وَافْتِرَاشِ السَّبْعِ وَأَنْ يُوَطَّنَ الرَّجُلُ الْمَكَانَ فِي الْمَسْجِدِ كَمَا يُوَطِّنُ الْبَعِيرُ. رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالدَّارِمِيُّ.
It is narrated from Abd al-Rahman ibn Shibl (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) forbade pecking like a crow, spreading like a beast, and reserving a place in the mosque like a camel. [Narrated by Abu Dawud, Al-Nasa’i, and Al-Darimi]
وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا سَجَدْتَ فَضَعْ كَفَيْكَ وَارْفَعْ مِرْفَقَيْكَ. رَوَاهُ مُسْلِمٌ.
It is narrated from Al-Bara’ ibn Azib (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "When you prostrate, place your palms on the ground and raise your elbows." [Narrated by Muslim]
وَعَنْ مَيْمُوْنَةَ (رضي الله عنها) قَالَتْ: كَانَ النَّبِيُّ ﷺ إِذَا سَجَدَ جَافَى بَيْنَ يَدَيْهِ، حَتَّى لَوْ أَنَّ بَهْمَةً أَرَادَتْ أَنْ تَمُرَّ تَحْتَ يَدَيْهِ ، مَرَّتْ. رَوَاهُ أَبُو دَاوُدَ، وَلِمُسْلِمٍ بِمَعْنَاهُ: قَالَتْ: كَانَ النَّبِيُّ ﷺ إِذَا سَجَدَ لَوْ شَاءَتْ بَهْمَةٌ أَنْ تَمُرَّ بَيْنَ يَدَيْهِ لَمَرَّتْ.
It is narrated from Maymunah (may Allah be pleased with her) who said: "When the Prophet (peace be upon him) prostrated, he would keep his arms away from his sides, so much so that if a lamb wanted to pass under his arms, it could." [Narrated by Abu Dawud]
A similar narration is in Muslim: "When the Prophet (peace be upon him) prostrated, if a lamb wanted to pass between his arms, it could.")
وَعَنْ عَبْدِ اللهِ بْنِ مَالِكِ ابْنِ مُحَيْنَةَ (رضي الله عنه) قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا سَجَدَ فَرَّجَ بَيْنَ يَدَيْهِ حَتَّى يَبْدُوَ بَيَاضُ إِبْطَيْهِ مُتَّفَقٌ عَلَيْهِ.
It is narrated from Abdullah ibn Malik ibn Buhaynah (may Allah be pleased with him) who said: "When the Prophet (peace be upon him) prostrated, he would spread his arms so much that the whiteness of his armpits could be seen." [Agreed upon]
وَعَنْ وَائِلِ بْنِ حُجْرٍ (رضي الله عنه) قَالَ: رَأَيْتُ رَسُولَ اللهِ ﷺ إِذَا سَجَدَ ۱ وَضَعَ رُكْبَتَيْهِ قَبْلَ يَدَيْهِ٢ وَإِذَا نَهَضَ رَفَعَ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ. رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَهِ وَالدَّارِمِيُّ.
وَقَالَ التَّرْمِذِيُّ: هَذَا الْحَدِيثُ حَسَنٌ غَرِيبٌ. وَقَالَ الْحَاكِمُ: صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ، وَصَحَّحَهُ ابْنُ حِبَّانَ.
It is narrated from Wa’il ibn Hujr (may Allah be pleased with him) who said: "I saw the Messenger of Allah (peace be upon him) place his knees on the ground before his hands when prostrating, and when he rose, he would raise his hands before his knees." [Narrated by Abu Dawud, Al-Tirmidhi, Al-Nasa’i, Ibn Majah, and Al-Darimi]
Al-Tirmidhi said: "This Hadith is Hasan Gharib." Al-Hakim said: "It is Sahih according to the conditions of Muslim." Ibn Hibban also authenticated it.
Notes / الحواشي
1 The statement: "When he prostrated, he placed his knees before his hands": This is the opinion of Abu Hanifah and Al-Shafi’i, as mentioned in Al-Mirqat.
2 The statement: "When he rose, he raised his hands before his knees": This is the opinion of Abu Hanifah. Al-Shafi’i disagreed, as his view is that it is Sunnah to rely on the palms and fingers spread on the ground when rising, as mentioned in Al-Mirqat.
۱ قوله : إذا سجد وضع ركبتيه قبل يديه وبه قال أبو حنيفة والشافعي، قاله في المرقاة».
٢ قوله: وإذا نهض رفع يديه قبل ركبتيه وبهذا قال أبو حنيفة، وخالفه الشافعي؛ لأن مذهبه أنه يسن أن يعتمد في قيامه على بطن راحتيه وأصابعه مبسوطة على الأرض. كذا في «المرقاة».
وَعَنْ نَافِعٍ: أَنَّ ابْنَ عُمَرَ (رضي الله عنهما) كَانَ يَقُوْلُ: مَنْ وَضَعَ جَبْهَتَهُ بِالْأَرْضِ، فَلْيَضَعْ كَفَّيْهِ عَلَى الَّذِي وَضَعَ عَلَيْهِ جَبْهَتَهُ، ثُمَّ إِذَا رَفَعَ فَلْيَرْفَعْهُمَا، فَإِنَّ الْيَدَيْنِ تَسْجُدَانِ كَمَا يَسْجُدُ الْوَجْهُ. رَوَاهُ مَالِكَ.
It is narrated from Nafi’ that Ibn Umar (may Allah be pleased with him) used to say: "Whoever places his forehead on the ground should also place his palms on what his forehead is placed on. Then, when he rises, he should raise them, for the hands prostrate just as the face prostrates." [Narrated by Malik]
وَعَنْ عَلِىّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «يَا عَلِيُّ، إِنِّي أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي، وَأَكْرَهُ لَكَ مَا أَكْرَهُ لِنَفْسِي، لَا تُقْعِ بَيْنَ السَّجْدَتَيْنِ». رَوَاهُ التَّرْمِذِيُّ.
It is narrated from Ali (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "O Ali, I love for you what I love for myself, and I dislike for you what I dislike for myself. Do not sit like a dog between the two prostrations." [Narrated by Al-Tirmidhi]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا قَرَأَ ابْنُ آدَمَ السَّجْدَةَ فَسَجَدَ، اعْتَزَلَ الشَّيْطَانُ يَبْكِي يَقُوْلُ: يَا وَيْلَتِي أُمِرَ ابْنُ آدَمَ بِالسُّجُودِ فَسَجَدَ، فَلَهُ الْجَنَّةُ، وَأُمِرْتُ بِالسُّجُودِ فَأَبَيْتُ، فَلِي النَّارُ». رَوَاهُ مُسْلِمٌ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "When the son of Adam recites a verse of prostration and prostrates, Satan withdraws, weeping and saying: 'Woe to me! The son of Adam was commanded to prostrate, and he prostrated, so Paradise is his. I was commanded to prostrate, but I refused, so Hell is mine.'" [Narrated by Muslim]
وَعَنْ رَبِيعَةَ بْنِ كَعْبٍ (رضي الله عنه) قَالَ: كُنْتُ أَبِيْتُ مَعَ رَسُوْلِ اللهِ ﷺ، فَأَتَيْتَهُ بَوَضُوْئِهِ وَحَاجَتِهِ، فَقَالَ لِي: «سَلْ»، فَقُلْتُ: أَسْأَلُكَ مُرَافَقَتَكَ فِي الْجَنَّةِ. قَالَ: «أَوَغَيْرَ ذَلِكَ؟» قُلْتُ : هُوَ ذَاكَ. قَالَ: «فَأَعِنِّي عَلَى نَفْسِكَ بِكَثْرَةِ السُّجُودِ». رَوَاهُ مُسْلِمٌ.
It is narrated from Rabi’ah ibn Ka’b (may Allah be pleased with him) who said: "I used to spend the night with the Messenger of Allah (peace be upon him) to bring him his water for ablution and whatever he needed. He said to me: 'Ask.' I said: 'I ask for your companionship in Paradise.' He said: 'Or something else?' I said: 'That is it.' He said: 'Then help me with yourself by prostrating often.'" [Narrated by Muslim]
وَعَنْ مَعْدَانَ بْنِ طَلْحَةَ قَالَ: لَقِيْتُ ثَوْبَانَ - مَوْلَى رَسُولِ اللهِ ﷺ - فَقُلْتُ: أَخْبِرْنِي بِعَمَلٍ أَعْمَلُهُ يُدْخِلُنِي اللهُ بِهِ الْجَنَّةَ، فَسَكَتَ، ثُمَّ سَأَلْتُهُ فَسَكَتَ، ثُمَّ سَأَلْتُهُ الثَّالِثَةَ فَقَالَ: سَأَلْتُ عَنْ ذَلِكَ رَسُوْلَ اللهِ ﷺ فَقَالَ: «عَلَيْكَ بِكَثْرَةِ السُّجُودِ لِلَّهِ؛ فَإِنَّكَ لَا تَسْجُدُ لِلَّهِ سَجْدَةً إِلَّا رَفَعَكَ اللهُ بِهَا دَرَجَةً وَحَطَّ عَنْكَ بِهَا خَطِيئَةً». قَالَ مَعْدَانُ: ثُمَّ لَقِيْتُ أَبَا الدَّرْدَاءِ فَسَأَلَتُهُ، فَقَالَ لِي مِثْلَ مَا قَالَ لِي ثَوْبَانُ. رَوَاهُ مُسْلِمٌ.
It is narrated from Ma’dan ibn Talhah who said: "I met Thawban, the freed slave of the Messenger of Allah (peace be upon him), and said: 'Tell me of a deed I can do that will admit me to Paradise.' He remained silent. I asked him again, and he remained silent. I asked him a third time, and he said: 'I asked the Messenger of Allah (peace be upon him) about that, and he said: "Prostrate often to Allah, for you will not prostrate once to Allah except that He will raise you a degree and remove a sin from you."' Ma’dan said: 'Then I met Abu al-Darda’ and asked him, and he said the same as Thawban had said.'" [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَقْرَبُ مَا يَكُوْنُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاءَ». رَوَاهُ مُسْلِمٌ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "The closest a servant is to his Lord is when he is prostrating, so increase your supplications [in prostration]." [Narrated by Muslim]
وَعَنْهُ (رضي الله عنه) قَالَ: كَانَ النَّبِيُّ ﷺ يَقُولُ فِي سُجُودِهِ: «اللهُمَّ اغْفِرْ لِي ذَنْبِي كُلَّهُ، دِقَهُ وَجِلَّهُ، وَأَوَّلَهُ وَآخِرَهُ، وَعَلَانِيَتَهُ وَسِرَّهُ. رَوَاهُ مُسْلِمُ
It is also narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet (peace be upon him) used to say in his prostration: "O Allah, forgive me all my sins, the small and the great, the first and the last, the open and the hidden." [Narrated by Muslim]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: فَقَدْتُ رَسُولَ اللهِ ﷺ لَيْلَةٌ مِنَ الْفِرَاشِ فَالْتَمَسْتُهُ، فَوَقَعَتْ يَدِي عَلَى بَطْنِ قَدَمَيْهِ وَهُوَ فِي الْمَسْجِدِ، وَهُمَا مَنْصُوْبَتَانِ، وَهُوَ يَقُوْلُ: «اللهُمَّ إِنِّي أَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوْذُ بِكَ مِنْكَ، لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ». رَوَاهُ مُسْلِمٌ.
It is narrated from Aisha (may Allah be pleased with her) who said: "One night, I noticed the Messenger of Allah (peace be upon him) was missing from the bed. I searched for him, and my hand fell on the soles of his feet while he was in the mosque, and they were raised. He was saying: 'O Allah, I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, and I seek refuge in You from You. I cannot praise You enough; You are as You have praised Yourself.'" [Narrated by Muslim]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنه) قَالَ: كَانَ النَّبِيُّ ﷺ يَقُوْلُ بَيْنَ السَّجْدَتَيْنِ: «اللهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي. رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ.
It is narrated from Ibn Abbas (may Allah be pleased with him) that the Prophet (peace be upon him) used to say between the two prostrations: "O Allah, forgive me, have mercy on me, guide me, grant me well-being, and provide for me." [Narrated by Abu Dawud and Al-Tirmidhi)
وَعَنْ حُذَيْفَةَ (رضي الله عنه): أَنَّ النَّبِيَّ ﷺ كَانَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ: «رَبِّ اغْفِرْ لِي». رَوَاهُ النَّسَائِيُّ وَالدَّارِمِيُّ.
وَقَالَ: لَيْسَ بَيْنَ السَّجْدَتَيْنِ ذِكْرُ مَسْنُونُ، وَكَذَا لَا يَأْتِي فِي سُجُودِهِ بِغَيْرِ التَّسْبِيحِ عَلَى الْمَذْهَبِ. وَمَا وَرَدَ مَحْمُوْلُ عَلَى النَّفْلِ؛ فَإِنَّ الْأَمْرَ فِيْهِ وَاسِعٌ، كَذَا فِي الدُّرِّ الْمُخْتَارِ» وَالْكَبِيْرِيِّ، وَلَكِنْ قَالَ ابْنُ عَابِدِيْنَ فِي رَدَّ الْمُحْتَارِ»: يَنْبَغِي أَنْ يُنْدَبَ الدُّعَاءُ بِالْمَغْفِرَةِ بَيْنَ السَّجْدَتَيْنِ خُرُوجًا مِنْ خِلَافِ الْإِمَامِ أَحْمَدَ، وَلَمْ أَرَ مَنْ صَرَّحَ بِذَلِكَ عِنْدَنَا، لَكِنْ صَرَّحُوْا بِاسْتِحْبَابِ مُرَاعَاةَ الْخِلَافِ.
It is narrated from Hudhaifah (may Allah be pleased with him) that the Prophet (peace be upon him) used to say between the two prostrations: "O Lord, forgive me." [Narrated by Al-Nasa’i and Al-Darimi)
It is said: "There is no prescribed remembrance between the two prostrations, and similarly, nothing other than glorification (tasbih) is recommended during prostration according to the school of thought. What has been narrated is understood to be for voluntary prayers, as the matter is flexible in them." This is mentioned in Al-Durr al-Mukhtar and Al-Kabiri. However, Ibn Abidin said in Radd al-Muhtar: "It is recommended to supplicate for forgiveness between the two prostrations to avoid differing with Imam Ahmad. I have not seen anyone explicitly state this in our school, but they have emphasized the recommendation of considering differing opinions."