1- To relax therein. The Prophet (P. B. U. H) said to the one who prayed properly:

'Then prostrate till you repose therein"

2- To put the full weight of one's head on the place of restoration. Touching the forehead is not sufficient, rather one should put the weight of his head and neck down on the place of prostration until his forehead settles, so that if there were some cotton under his forehead it would be come compressed.

Abu Humaid Al-Saidi narrated in the hadith about the description of the Prophet's (P. B. U. H) prayer: "

... Then he prostrated and put his nose and head firmly on the ground".

[Abu Dawood, Vol. 1, The Book of Prayer, Chapter 117/734].

3- To intend nothing by one's movement but prostrating.

Hence, if when straightening up, one fell upon his forehead, he should return to the straightening up position and then prostrate, because he had not intended to prostrate when he fell down.

By contrast, if one moves to prostrate and while doing so, falls down on his side, then he should roll over to the prostration position and intend to prostrate by doing so and he must not, in this case, return to straightening up.

If he does, intentionally and while aware that it is forbidden, his prayer is invalid, because he intentionally added an action to the prayer while aware that it is forbidden.

4- One's rear should be higher than one's head.

Hence, for example, if one is praying in a ship and cannot satisfy this condition because the ship is inclined, he should pray as his situation permits and he has to repeat this prayer because this is a rare excuse.

By contrast, if one is afflicted with an illness that prevents him from prostrating in the above mentioned manner, he need not repeat the prayer.

5- To uncover the forehead, and not to prostrate on something (like clothing) that moves with one's movements.

Hence, if one prostrates while there is a barrier covering the whole of his forehead, his prostration will not be valid.

However, if one prostrates on something that is connected to him such as the tail of his dress, his sleeve, or the edge of his turban, then if it moves with his movements, when standing up or sitting, his prostration will not be valid, but if it is so long that it does

not move with his movements, then the prostration is valid.

If one prostrates on a bandage which is difficult for him to remove, and there is no inexcusable najasa underneath it, and he has used water to make wudu, he does not have to repeat the prayer.

It is acceptable to prostrate on the hair that grows on one's forehead, because such hair is considered like the forehead's skin in this case.

6- To place part of the knees, the palms, the inside of the toes, and the forehead on the ground. (pa: 142)

Ibn Abbas (G. p. H) said: The Prophet (P. B. U. H) said:

"I was ordered to prostrate on seven bones: The forehead, and he pointed to his nose, both hands, both knees, and the toes of both feet, and not to gather the clothes or tie back the hair". '

[Al-Bukhari, Vol. 1, The Book of the Description of Prayer, Chapter 50/779].

(Obviously, not tying back the hair docs not apply to women who have to cover their hair anyway).

7- Not to raise one's head after prostrating.

Hence, if one prostrates on something coarse that hurts his forehead, it does not harm to move one's forehead without lifting it.

The same is true if one lifts it before reposing.

But, it is wrong if one does so after reposing because in this case one has added an extra prostration to his prayer.

Generally, it is wrong if one lifts his forehead without an excuse then puts it down again.