What are the proofs for placing the hands on the ground during prostration?

The student : Regarding prostration, O Shaykh, some people want to know more about the evidence you mentioned regarding the validity of placing the hands on the ground, naturally the hands.

The Shaykh : There is no more evidence; they are two hadiths.
The student : ...

The Shaykh : How far have you read the description of the prayer?
The student : I have read it, but in the answers regarding the evidence found in the book.

The Shaykh : So the issue requires research and discussion. We believe that the correct, established practice of the Prophet (peace and blessings be upon him) when he prostrated was that he prostrated on his palms. Here are two hadiths: one from his saying (peace and blessings be upon him) and the other from his action. As for the hadith of his saying, it is his statement (peace be upon him): . As for the hadith of his action, it is what Nafi' narrated from his master Ibn 'Umar that he . This is countered by the hadith of 'Asim ibn Kulaib from his father from his grandfather Wa'il: . And also: . In the chain of this hadith is a man known for his knowledge, virtue, and judgment in his rulings by the Shari'ah, and his name is Sharik ibn 'Abd Allah al-Qadi. However, he was weak in narration; he had poor memory.
The student : After his judgeship or before?

The Shaykh : No, he was a judge; there is no such distinction. Therefore, al-Hafiz Ibn Hajar al-'Asqalani, following Imam al-Daraqutni, says that he is not strong. If this hadith were not contradicted by the two previous hadiths mentioned, a Sunnah would not be established by it due to the weakness of its chain from Sharik ibn 'Abd Allah al-Qadi. How much more so when it is contradicted by two established hadiths, as I said earlier, one from his saying (peace be upon him) and the other from his action? This clarifies and explains that the hadith of Wa'il ibn Hujr has no value from a jurisprudential perspective for two reasons: first, its chain is weak, and second, it contradicts the authentic hadith of his saying (peace be upon him) and his action. After this explanation, we can say, in terms of hadith terminology, that it is a denounced narration (munkar), because a weak hadith that contradicts an authentic one becomes denounced. Those who advocate acting upon the hadith of his saying are, in reality, not being fair to the research, because when they cannot understand the hadith as it came, they turn to clinging to some weak narrations. They say that the camel kneels on its hands—excuse me, on its hands. Yes, and the truth is that it kneels on its knees. Based on their incorrect understanding, when they say the camel kneels on its hands, if the worshipper prostrates on his hands, he is imitating the camel. When it is said to them that the hadith is very explicit when he said: . They answered directly: How should the worshipper prostrate so as not to imitate the camel? He said: . These people say that this hadith is of the inverted type; the narrator intended to say "and let him place his knees before his hands" but made a mistake and said:
The student : He intended to say "and let him not place."

The Shaykh : No, no, they say this; they made the hadith of the inverted type: . This is the authentic hadith; the hadith came in the narration with which they are familiar.
The Shaykh: . The hadith came like this in the Musannaf of Ibn Abi Shaybah, and Imam Ibn al-Qayyim al-Jawziyyah (may Allah have mercy on him) mentioned this hadith and relied on it in his claim of inversion in the first hadith. But, glory be to Allah, the hadith of Ibn Abi Shaybah is the one that should be said to be inverted if its chain were authentic. But in its chain is a man named 'Abd Allah ibn Abi Sa'id al-Maqburi, and they have accused him of lying. So if he narrates a hadith that contradicts a trustworthy narrator, no weight is given to it, and it is not said that his hadith is inverted, because what is inverted is upon the trustworthy narrator. Yes; but this is a fabricated, false hadith because the narrator is accused. Then, it is strange, and this is an issue raised on many and very many occasions, that the Arabs themselves, many of them, actually assume that the hadith is inverted. He says: . He said the camel does it this way; glory be to Allah! The camel does not do it this way, because we know that the camel, when it falls from its mother's womb, falls on four legs and walks on four legs. So if it kneels, it is not correct to say it places its hands before its knees; this is possible for a human who walks on two legs. But for a camel that walks on four legs, it cannot be said that it places its hands before its knees, for two reasons: the first reason is that its hands are placed on the ground since it fell from its mother's womb, so it walks on four legs; and the second reason is that its knees are under its hands, so it cannot separate its hands from its knees as a human can. So the negligence regarding the reality of the camel's kneeling leads some people to assume this strange assumption that the camel places its hands before its knees, so you are imitating the camel. We refute this. In reality, if we imagine a camel kneeling in front of us now, we ask: what part of the camel's body touches the ground? What is it? The answer comes: its hands. No, my brother, its hands are already placed. So when it kneels, what does it place on the ground before everything else? The answer is not good. Based on this, except for a few, if one knows the Arabic language, one says it places its knees. And here is the problem; because the first thing the camel places on the ground is its knees. Therefore, he (peace be upon him) said: . The camel places its knees before everything else, so you place your palms, your hands, before your knees. And if you reverse it, you imitate the camel. Then, in terms of what we imagine, what is the result of the camel kneeling or a human kneeling like the camel? What is the result? It results in something that does not fit the form of the prayer. When the camel kneels, especially if it is heavy with loads, a person who is close to the ground where the camel is feels a tremor under his feet because it knelt on its knees. Similarly, we observe exactly the same for worshippers who kneel like the camel; you hear a loud noise from their prostration, especially in some mosques in cold countries like Syria, for example, where the mosque floor is covered with wood to repel the cold, and you hear a very strange sound when they kneel on their knees. Whereas when those who know this Sunnah prostrate on their hands, you do not feel that there is a worshipper praying. And this is what is fitting for the prayer and the humility and tranquility in it. This is a word about this question. If you have any inquiry... When the defect and its anomaly appear, it is not said that its chain is authentic initially; it is said to be authentic. But when the defect is revealed and appears, the authenticity goes away by explaining the defect. So one of the conditions for the authenticity of a hadith is that it not be anomalous. So if its anomaly is established, its weakness is established, meaning that one of the narrators erred. Yes. ; Oh Allah.