Jami' at-Tirmidhi

Jami` at-Tirmidhi 270

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Jami` at-Tirmidhi 270
Arabic hadith text

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، بُنْدَارٌ حَدَّثَنَا أَبُو عَامِرٍ الْعَقَدِيُّ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، حَدَّثَنِي عَبَّاسُ بْنُ سَهْلٍ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا سَجَدَ أَمْكَنَ أَنْفَهُ وَجَبْهَتَهُ مِنَ الأَرْضِ وَنَحَّى يَدَيْهِ عَنْ جَنْبَيْهِ وَوَضَعَ كَفَّيْهِ حَذْوَ مَنْكِبَيْهِ ‏.‏ قَالَ وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ وَوَائِلِ بْنِ حُجْرٍ وَأَبِي سَعِيدٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي حُمَيْدٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ أَنْ يَسْجُدَ الرَّجُلُ عَلَى جَبْهَتِهِ وَأَنْفِهِ فَإِنْ سَجَدَ عَلَى جَبْهَتِهِ دُونَ أَنْفِهِ فَقَدْ قَالَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ يُجْزِئُهُ ‏.‏ وَقَالَ غَيْرُهُمْ لاَ يُجْزِئُهُ حَتَّى يَسْجُدَ عَلَى الْجَبْهَةِ وَالأَنْفِ ‏.‏

Translation

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Muhammad ibn Bashshar, known as Bundar, narrated to us: Abu Amir al-Aqadi narrated to us: Fulayh ibn Sulayman narrated to us: Abbas ibn Sahl narrated to me, from Abu Humayd al-Sa‘idi, that when the Prophet prostrated, he placed his nose and forehead firmly on the ground, moved his hands away from his sides, and placed his palms level with his shoulders.

Reports on this subject are also related from Ibn Abbas, Wa’il ibn Hujr, and Abu Sa‘id. Abu Isa said: The hadith of Abu Humayd is hasan sahih. The scholars acted on this: a man should prostrate on both his forehead and nose. If he prostrates on his forehead but not his nose, some scholars said that it suffices; others said it does not suffice unless he prostrates on both his forehead and nose.

Notes and open questions — unreviewed

  • The compiler records disagreement over whether touching the forehead alone suffices, while the stated general practice is to prostrate on both forehead and nose.

  • ‏ وَقَالَ غَيْرُهُمْ لاَ يُجْزِئُهُ حَتَّى يَسْجُدَ عَلَى الْجَبْهَةِ وَالأَنْفِ ‏.

    The source explicitly records two views on whether the nose must also touch the ground.

    Is the difference about the nose requirement attributed to the scholars holding each view?