And the other [limbs] are subordinate to it, so when the primary part is dropped, the subordinate part is dropped as well. For this reason, Ahmad said regarding a patient who raises something to his forehead to prostrate upon: "It is sufficient for him."
Section: There are two narrations regarding the nose. One of them is that prostration upon it is obligatory. This is the view of Sa'id ibn Jubayr, Ishaq, Abu Khaythama, and Ibn Abi Shaybah, based on what was narrated from Ibn Abbas that the Prophet (peace and blessings of Allah be upon him) said: "I have been commanded to prostrate upon seven bones: the forehead"—and he pointed with his hand to his nose—"the hands, the knees, and the tips of the feet." (Agreed upon). His pointing to his nose indicates that he intended it. In a wording recorded by al-Nasa'i: "I have been commanded to prostrate upon seven bones: the forehead, the nose, the hands, the knees, and the feet." Ikrimah also narrated that the Prophet (peace and blessings of Allah be upon him) said: "There is no prayer for one whose nose does not touch the ground as the forehead touches it." This was recorded by al-Athram and Imam Ahmad, and it was also recorded by Abu Bakr Abd al-Aziz and al-Daraqutni in al-Afrad with a continuous chain, from Ikrimah, from Ibn Abbas, from the Prophet (peace and blessings of Allah be upon him), but the correct view is that it is mursal (a narration with a missing companion in the chain). [Ahmad said: "I fear it is not established; it is mursal."]
The second narration is that prostration upon it is not obligatory. This is the view of Ata', Tawus, Ikrimah, al-Hasan, Ibn Sirin, al-Shafi'i, Abu Thawr, and the two companions of Abu Hanifah, because the Prophet (peace and blessings of Allah be upon him) said: "I have been commanded to prostrate upon seven bones," and he did not mention the nose in it. It was also narrated that Jabir said: "I saw the Prophet (peace and blessings of Allah be upon him) prostrate with the upper part of his forehead at the hairline." Recorded by Tammam in his "Fawa'id" and others. When he prostrated with the upper part of the forehead, he did not prostrate upon the nose.
(14) The takhrij (verification) of the hadith and its narrations was provided previously on page 195. (15) We did not find it in the Musnad. (16) In manuscript M, there is an addition of "ibn" which is an error. He is the student of al-Khallal. (17) In: Chapter of the obligation of placing the forehead and nose [on the ground], from the Book of Prayer. Sunan al-Daraqutni 1/348. He then said: Others besides Abu Qutaybah narrated it from Shu'bah, from Asim, from Ikrimah, as a mursal narration. (18) Omitted from M. (19) Qisas al-sha'r (the hairline): where its growth ends from the front or back. (20) Abu al-Qasim Tammam ibn Muhammad ibn Abd Allah al-Razi, a reliable traditionist, knowledgeable in hadith and the knowledge of men (al-rijal), who died in the year 414 AH, and his "Fawa'id" is in manuscript form. See: Tarikh al-Turath al-'Arabi 1/1/467. The hadith was cited by al-Haythami in: al-Majma' 2/125, and he attributed it to Abu Ya'la and al-Tabarani in al-Awsat.
