Bukhari

Benefits and Issues:
Relevance between the Chapter and the Hadith:
The relevance between the chapter and the hadith is that bowing (ruku‘), prostration (sujud), standing after bowing (qawmah), and sitting between prostrations (jalsah) are all equal to each other. In one narration, it is mentioned that the standing after bowing (qawmah) used to be prolonged, meaning all the pillars—bowing, prostration, standing, etc.—were performed with tranquility. Thus, the ruling of tranquility in bowing is also included, because when tranquility is achieved in bowing, then necessarily the back also becomes straight. This is where the relevance between the chapter and the hadith lies.

◈ Hafiz Ibn Hajar rahimahullah says:
In some chains of this hadith, which Imam Muslim rahimahullah has recorded, there is mention of prolonging the standing after bowing (i‘tidal). From this, it is established that all the pillars were performed at length.

◈ Imam Abdullah bin Salim al-Basri al-Shafi‘i rahimahullah says:
“Perhaps Imam Bukhari rahimahullah, through the chapter heading, has indicated towards that narration whose wording is found in Abu Dawud, that one should place the palms on the knees and spread the fingers (i.e., in bowing), then perform bowing such that the back is bent, neither lowering the head nor raising it (rather, in bowing, the head is kept exactly level with the back). Thus, in this is an indication towards «استواء الظهر» the straightening of the back.” [ضياء الساري، ج8، ص136]

Benefit:
From this hadith, it becomes clear that bowing, prostration, standing after bowing (qawmah), and sitting between prostrations (jalsah)—all of their durations were equal, and qawmah, standing (qiyam), and the tashahhud sitting (tahiyyat)—these three pillars were equal. Here, a point worthy of consideration is that Sayyiduna Bara’ bin ‘Azib radi Allahu anhu mentioned qawmah and qiyam by separate names, which makes it clear that qawmah is not the same as qiyam. Just as Sayyiduna Bara’ radi Allahu anhu mentioned only prostration (sujud) for the prostrations, it is understood that all the prostrations are equal in name and form, but the name of qiyam was mentioned separately from qawmah, so therefore, qawmah is not included in the rulings of qiyam. «وَاللهُ اَعْلَمُ»

Hadith Commentary:
By "standing" (qiyam) is meant the standing for recitation, and by "sitting" (qu‘ud) is meant the sitting for tashahhud. However, the remaining four actions—namely, bowing (ruku‘), prostration (sujud), the sitting between the two prostrations (jalsa), and standing after bowing (qawmah)—all these are approximately equal in duration.

In the narration of Anas (radi Allahu anhu), it is mentioned that when the Prophet (sallallahu alayhi wa sallam) would raise his head from bowing, he would remain standing for such a long time that someone would think he had forgotten.

The conformity of the hadith with the chapter heading is as follows: from this, it is established that one should remain in bowing (ruku‘) for a considerable duration. Thus, one part of the chapter heading, i.e., tranquility (itmi’nan), is derived from this, and uprightness (i‘tidal)—that is, standing straight after bowing—is also established from this narration.

Hafiz (rahimahullah) states that in some chains of this hadith, which Muslim has recorded, there is mention of prolonging the upright position (i‘tidal). Thus, from this, the prolongation of all the pillars (arkan) is established.

Hadith Commentary:
(1)
Shah Waliullah Muhaddith Dehlawi rahimahullah writes that, according to Imam Shafi’i rahimahullah, there are three types of moderation (i‘tidal) in the pillars (arkan) of prayer:
• Standing (qiyam) and sitting for tashahhud.
This should be sufficiently long so that, upon seeing the worshipper, it can be said that he is engaged in a particular act.
• Remaining in bowing (ruku‘) and prostration (sujud).
This should be less than the first type, but still longer than the transitional movement.
• Standing after bowing (qawmah) and sitting between the two prostrations.
This should be brief, such that it appears as if one is in a state of transition.

(2)
The aforementioned detail by Shah Sahib is contrary to the detail mentioned in the hadiths.
Regarding standing after bowing (qawmah) and sitting between the two prostrations, it is narrated from Anas radi Allahu anhu that when the Messenger of Allah sallallahu alayhi wa sallam would raise his head from bowing, he would stand upright, remaining standing for so long that someone would think he had forgotten.
And between the two prostrations, he would sit for so long that someone would think he had forgotten.
(Sahih al-Bukhari, al-Adhan, Hadith: 821)
Similarly, the prolongation of bowing and prostration is also mentioned in the hadiths, although there was variation in the standing (qiyam).
At times, during travel, he sallallahu alayhi wa sallam recited the Mu‘awwidhatayn in the Fajr prayer.
And at times, he began a lengthy recitation, but upon hearing a child’s cry, he went into bowing.
In Sahih Muslim, it is stated that the standing, sitting, and all four of these acts of the Messenger of Allah sallallahu alayhi wa sallam were equal in length.
It appears that this is the action of the narrators of hadith, because the equalization is only in these four.
And Allah knows best.

(3)
At this point, there is an objection that the aforementioned narration does not establish the chapter heading, because the heading is about specifying the limit of completing the bowing (ruku‘), whereas the hadith mentions their equality; does this equality not establish moderation (i‘tidal)?
Allamah Sindhi has answered this by saying that the ruling of some matters is known from external evidence.
In this case as well, the amount of moderation will be known from external sources, because in other narrations, the tasbihat (glorifications) of bowing and prostration are mentioned, from which the amount of moderation is understood; then, the equality of these acts with each other is also a limit.

(4)
Hafiz Ibn Hajar rahimahullah explains the conformity of the hadith with the chapter heading in these words: From this hadith, the equality of bowing, prostration, standing after bowing (qawmah), and sitting between the two prostrations is established, and from some narrations in Sahih Muslim, it is known that the qawmah was lengthy, so from this, the prolongation of all the pillars is established, because it is necessary to maintain equality among them.
(Fath al-Bari: 2/357)

Hadith Commentary:
The meaning is that his (sallallahu alayhi wa sallam) prayer used to be balanced.
If he prolonged the recitation (qira’ah), then he would also lengthen the other pillars (arkan) of the prayer in proportion.
If he shortened the recitation, then he would also lighten the other pillars accordingly.

Hadith Commentary:
(1)
This hadith indicates that standing after bowing, i.e., qawmah, is a lengthy pillar, and the hadith of Anas radi Allahu anhu is even more explicit in this regard; in fact, it constitutes a clear and explicit text on the matter. Therefore, it is not correct to turn away from it based on any weak evidence, such as saying that repeating tasbihat (words of glorification) in qawmah, as is done in bowing (ruku) and prostration (sujud), is not Sunnah, and thus it should be brief. This is, in fact, making analogy (qiyas) in opposition to a clear text, which is never correct. Furthermore, the remembrance (dhikr) that is Sunnah in qawmah is longer than the dhikr in bowing, because saying "Subhana Rabbiyal Azim" three times is equivalent to (Allahumma Rabbana lakal hamd, hamdan kathiran tayyiban mubarakan fihi), while in qawmah, even longer supplications are transmitted. For example, in the narration of Sahih Muslim, after "hamdan kathiran tayyiban," there are further words:
(Mil'a as-samawati wa mil'a al-ard wa mil'a ma shi'ta min shay'in ba'd)
In addition to this, Hafiz Ibn Hajar rahimahullah has transmitted numerous prescribed remembrances that are legislated to be recited in qawmah.
(Fath al-Bari: 2/373, 374) (2)
One meaning of the hadith of Bara radi Allahu anhu has also been stated as that the prayer of the Messenger of Allah sallallahu alayhi wa sallam was based on moderation, in such a way that when the recitation (qira'ah) in standing (qiyam) was lengthy, the other pillars, i.e., bowing, prostration, etc., were also lengthy, and when the recitation was light, there was brevity in the other pillars as well. For example:
In one narration, it is mentioned that he recited Surah as-Saffat in the morning prayer, so it is narrated from Anas radi Allahu anhu that we counted the tasbihat in prostration and they were about ten.
From this, it can be concluded that when he recited a surah shorter than as-Saffat, he would say fewer than ten tasbihat in prostration, to the extent that the minimum number of tasbihat in prostration transmitted is three.
(Fath al-Bari: 2/374)

Hadith Commentary:

Qastallani (rahimahullah) said: This refers to the prayer in congregation. An individual praying alone has the choice to make the standing after bowing (i'tidal) and the standing between the two prostrations (qawmah) twice as long as the bowing (ruku') and the prostration (sujud). The conformity of the hadith with the chapter heading is evident.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) used to sit between the two prostrations (sajdahs) with great calmness and composure, and this sitting is obligatory (fard).
And tranquility (tama’ninah) and moderation (i‘tidal) in it are also obligatory, but unfortunately, most people are not even aware of this sitting, nor do they know what it is.

(2)
It is narrated from Ibn Abbas (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) used to recite this supplication between the two prostrations:
(Allahumma ighfir li warhamni wa ‘afini wahdini warzuqni) (Sunan Abi Dawud, Salah, Hadith: 850)
“O Allah! Forgive me, have mercy on me, grant me well-being, guide me, and provide for me.”
Hudhayfah (radi Allahu anhu) reports that the Messenger of Allah (sallallahu alayhi wa sallam) used to recite this supplication between the two prostrations:
(Rabbighfir li, Rabbighfir li) (Sunan Abi Dawud, Salah, Hadith: 874)
“O my Lord! Forgive me. O my Lord! Forgive me.”

Hadith Commentary: Benefits and Issues:
This hadith does not describe the permanent habitual practice of the Prophet (sallallahu alayhi wa sallam) that he always maintained equal pauses in standing (qiyam), bowing (ruku‘), prostration (sujud), the sitting between the two prostrations (jalsah), and the interval after the salutation (salam) until he turned to face the followers.
Rather, at times the Prophet (sallallahu alayhi wa sallam) also performed differently, such as when he recited extremely briefly; for example, on some occasions in the morning (fajr) prayer, he recited the two chapters of seeking refuge (al-Mu‘awwidhatayn). In such cases, the difference between all the pillars of the prayer becomes slight, and they are not exactly equal.
That is why the Companion said, “approximately equal” (qariban min al-sawa’).
However, when the Prophet (sallallahu alayhi wa sallam) would recite at length—for instance, he recited Surah al-Waqi‘ah, Ya-Sin, and Qaf in the morning prayer; in Dhuhr, he recited alif-lam-meem tanzil al-sajdah, Luqman, and al-Dhariyat; and in the evening prayer, he recited al-A‘raf, al-Dukhan, al-Tur, and al-Mursalat—then in such circumstances, how could the bowing, prostration, standing after bowing (qawmah), and sitting between prostrations (jalsah) be equal to the standing (qiyam)?
Or, the purpose of this hadith would be to understand that the Prophet (sallallahu alayhi wa sallam) maintained proportion among all the pillars: if he lengthened the recitation, he would also lengthen the bowing, prostration, qawmah, and jalsah.
It was not the case that the recitation was lengthy while the rest of the pillars were very brief, as Anas (radi Allahu anhu) states:
(Kanat salatu Rasulillah sallallahu alayhi wa sallam mutaqaribatan)
—that the prayer of the Messenger of Allah (sallallahu alayhi wa sallam) was proportionate (i.e., all the pillars were in proportion).
Therefore, sometimes the Prophet (sallallahu alayhi wa sallam) would remain in qawmah and jalsah for so long that the followers would think perhaps he had forgotten.

1:
This hadith explicitly indicates that standing upright after bowing (ruku‘) and sitting upright between the two prostrations (sajdahs) is such an essential pillar (rukn) that it is not permissible to omit it under any circumstance. Some people, without standing upright, bend down directly for prostration after bowing; similarly, between the two prostrations, they proceed to the second prostration without sitting upright. Their argument is that, unlike bowing and prostration, the repetition of tasbihat (glorifications) and their recurrence is not prescribed (sunnah) in these positions. However, this argument is extremely weak because it is analogy (qiyas) in opposition to the textual evidence (nass), which is not valid. Furthermore, the remembrance (dhikr) legislated after bowing is longer than the legislated remembrance in bowing and prostration.

854. Commentary:
➊ In some manuscripts of Sunan Abu Dawud, these words are also found at the end of this hadith: «واعتدله بين الركعتين فسجدته فجلسته بين التسليم والانصراف قريبا من السواء» And the standing (qiyam) between bowing (ruku') and prostration (sujud), then prostration (sajdah), and the sitting between the salutation (salam) and turning away, were approximately equal in length.
➋ There is some variation in the narration of the wording of the hadith. The explanation of these words is that by «سجدته ما بين التسليم والانصراف», the prostration of forgetfulness (sajdah sahw) may be meant. And in «واعتدله بين الركعتين», by «ركعتين», it is possible that «علي سبيل التغليب» refers to bowing (ruku') and prostration (sujud). [بذل المجهود] By «فسجدته ما بين التسليم والانصراف», the last, i.e., the second prostration of the final rak'ah may also be meant.
➌ There should be tranquility in bowing (ruku'), standing (qawmah), prostration (sujud), sitting between the two prostrations (jalsah bayna as-sajdatayn), and sitting after the salutation (salam), and according to the length of the recitation, it is legislated and Sunnah to give these pillars appropriate length as well. Absolute equality is not intended.

852. Commentary:
«قُعُودُهُ، وَمَا بَيْنَ السَّجْدَتَيْنِ» There is a difference among the manuscripts regarding this phrase. In Mundhiri, it is «كان سجوده وركوعه وما بين السجدتين», while in another manuscript, after «قعوده», the conjunctive "waaw" is not present.

1333. Commentary: After concluding the prayer with salam, the imam should remain seated facing the qiblah for a short while. The apparent wording of this hadith indicates that the standing (qiyam), bowing (ruku‘), and prostration (sujud) of the Prophet sallallahu alayhi wa sallam were equal to the other pillars, such as: standing after bowing (qawmah), sitting between the two prostrations (jalsah), etc. From many narrations, it is evident that the standing (qiyam) used to be quite lengthy. Similarly, in the night prayer, the bowing (ruku‘) and prostration (sujud) were also prolonged. It is possible that at times all the pillars were of equal length. It may also mean that the Prophet sallallahu alayhi wa sallam maintained proportion among all the pillars; if the standing (qiyam) was long, then the other pillars would also be lengthened proportionally, and if there was brevity, then the other pillars would also be shortened proportionally.

1066. Commentary: This hadith is a point of reflection for those individuals who consider it disliked (makruh) to pause and recite supplications while standing after bowing (ruku‘) and sitting between the two prostrations (sajdahs). The true prayer is that which conforms as closely as possible to the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), not one in which the tranquility and beauty of prayer are lost due to juristic hair-splitting, turning the prayer into mere up-and-down movements or resembling the pecking of birds. May Allah protect us from that.