Rules of Prostration
Q 485: What is the ruling on performing prostration and tayammum on cement or concrete tiles?
A: There is no problem in doing prostration, and tayammum on it, although it is a caution to refrain from doing tayammum on cement and concrete tiles.
Q 486: In prayer, is it incorrect to place one’s hands on perforated floor tiles?
A: No, there is no problem in it.
Q 487: Is there any problem in using, for prostration, a turbah blackened and dirty in such a way that the stain covering it obstructs the forehead from touching the turbah?
A: If the stain on it is so much as to form a barrier between the forehead and the turbah, the prostration is void and so is the prayer.
Q 488: If a woman does prostration on a turbah while her forehead (the place of prostration in particular) is covered by her ḥijāb; is it obligatory for her to repeat this prayer?
A: If she was not aware of the obstacle during her prostration, then it is not necessary to repeat the prayer.
Q 489: A woman after putting her head on the turbah realizes that her forehead is not in complete contact with it due to her scarf or the like. So she raises her head and places it again after having removed the hindrance. What is the ruling on this issue? Moreover, if this last action of hers is counted as a separate prostration, then what becomes of the prayers that she has done (in this manner)?
A: It is obligatory to reposition the forehead until contact is made with the turbah without raising the head from the ground. Now if she raised the forehead — to put it again on the turbah — absent-mindedly or out of ignorance and she did so only in one of the two prostrations of each rak‘ah, then her prayer is correct and there is no need to repeat it. But if the action was done on purpose or it was done in both prostrations of a single rak‘ah, then her prayer is void and it is obligatory for her to repeat it.
Q 490: While performing prostration it is obligatory to place the seven body parts of prostration on the ground. But we are not able to do this due to our particular physical problem (as disabled veterans who use wheelchairs). So for the purpose of prayer we either raise the turbah to our forehead or place the turbah on the arm of our chair and perform prostration on it. Is this practice correct?
A: If it is possible for you to place the turbah on the arm of the wheelchair or a similar place of the chair and do prostration upon it, then do so and your prayers will be correct. If this is not possible, then do it in any possible manner, even through signs and gestures for rukū‘ and prostration.
Q 491: What is the rule of performing prostration on marble (with which the yard of some sacred shrines is paved)?
A: There is no problem in performing prostration on marble.
Q 492: What is ‘the ruling on placing toes on the ground in addition to the big toe while doing prostration?
A: There is no problem in it.
Q 493: Recently a turbah for prayers has been manufactured that it counts the rak‘ahs and prostrations for the person praying and it removes doubt to some degree. Please clear the matter for us with your opinion, considering that when the forehead is placed on it, it moves down a little due to the presence of a metal spring beneath it. Is it correct to do prostration on it?
A: If it is made of a material upon which it is correct to do prostration and after putting the forehead on it and pressing it down, it comes to a stable position, there is no problem in performing prostration on it.
Q 494: Which foot should we place upon the other while sitting down after prostration?
A: It is mustaḥabb to sit on the left thigh and place the right foot on the sole of the left foot.
Q 495: What is the best dhikr to recite after the obligatory dhikrs of prostration and rukū‘?
A: The repetition of the same obligatory dhikr is the best and it is preferable for it to end in an odd number (of reciting the dhikr). In addition it is mustaḥabb in prostration to say "Allāhumma ṣalli ‘alā Muhammad wa āli Muhammad" and to supplicate concerning the needs of this world and that of the hereafter.
Q 496: What is one’s shar‘ī duty upon listening to a verse that requires prostration when the reciter is not present, as from a radio, TV or recording instrument?
A: In the given case making prostration is obligatory.
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