Is it obligatory for the worshipper's body parts to directly touch the ground during prostration?
Chapter on the Description of Prayer
Al-Mughni
Book of Prayer
Primary text
It is not obligatory for the worshipper to directly contact the ground with any part of the prostrating members, except for the forehead, concerning which there are differing reports. This view is held by the القاضي (The Judge) regarding prostration upon the loops of a turban or the sleeve. This is the established position of Malik and Abu Hanifa, and it was permitted by Ata, Tawus, Al-Nakha'i, Al-Sha'bi, Al-Awza'i, Ishaq, and the Companions of the Opinion (Ashab al-Ra'y) during heat or cold. Al-Hasan and Mak'hul permitted prostration over the loops of the turban. The evidence permitting prostration on a garment is the report from Anas: "We used to pray with the Prophet, peace be upon him, and one of us would place the edge of his garment on the place of prostration due to the severe heat," narrated by Bukhari and Muslim. Another supporting narration states that the Prophet, peace be upon him, prayed in Bani Abd al-Ashhal wearing a cloak wrapped around him, placing his hands upon it to protect them from the cold of the small stones; in one narration, he was seen placing his hands on its edge when prostrating.
Supporting text
The view requiring direct contact, held by Al-Shafi'i, is supported by the Hadith of Khabbab, who complained of the heat of the scorching ground on their foreheads and palms, and the Prophet did not dismiss their complaint (narrated by Muslim). The reasoning for requiring direct contact is that the worshipper is prostrating on something carrying him, similar to prostrating on his hands. Additionally, Ibn Umar disliked prostrating on the loops of the turban, and 'Ubadah ibn al-Samit would uncover his turban when standing for prayer. Al-Nakha'i preferred to prostrate on his own forehead.