Bukhari

Benefits and Issues:
It should be clearly understood that all the hadiths which the Hanafi scholars present regarding the abandonment of tawarruk are all ambiguous and not detailed, whereas this hadith is completely detailed. Therefore, this is the one that is to be acted upon.

Accordingly, Mawlana Abdul Hayy Lucknawi, after presenting both the detailed and ambiguous evidences in "Ta'liq al-Mumajjad," gives the following decision and judgment:
«والانصاف انه لا يوجد حديث يدل صريحاً على استنان الجلوس على الرجل اليسرى فى القعدة الأخيرة» [تعليق الممجد:113]
“The just and fair statement is that there is no noble hadith found which explicitly establishes sitting on the left foot in the final tashahhud (as the Hanafis say), and the hadith of Abu Sa‘id (which has been mentioned above) is completely detailed, so the ambiguous should be interpreted in light of the detailed. That is, the hadith of Abu Humayd should be acted upon.”

Benefits and Issues:
Those who abandon raising the hands (raf‘ al-yadayn) quote from Sahih al-Bukhari and claim that it contains evidence for abandoning the raising of the hands at the time of bowing (ruku‘):

SA «...فَقَالَ أَبُو حُمَيْدٍ السَّاعِدِيُّ: أَنَا كُنْتُ أَحْفَظَكُمْ لِصَلاَةِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (١) رَأَيْتُهُ إِذَا كَبَّرَ جَعَلَ يَدَيْهِ حِذَاءَ مَنْكِبَيْهِ، (٢)وَإِذَا رَكَعَ أَمْكَنَ يَدَيْهِ مِنْ رُكْبَتَيْهِ، ثُمَّ هَصَرَ ظَهْرَهُ، (٣)فَإِذَا رَفَعَ رَأْسَهُ اسْتَوَى حَتَّى يَعُودَ كُلُّ فَقَارٍ مَكَانَهُ، فَإِذَا سَجَدَ وَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلاَ قَابِضِهِمَا، وَاسْتَقْبَلَ بِأَطْرَافِ أَصَابِعِ رِجْلَيْهِ القِبْلَةَ، فَإِذَا جَلَسَ فِي الرَّكْعَتَيْنِ جَلَسَ عَلَى رِجْلِهِ اليُسْرَى، وَنَصَبَ اليُمْنَى، (٤)وَإِذَا جَلَسَ فِي الرَّكْعَةِ الآخِرَةِ قَدَّمَ رِجْلَهُ اليُسْرَى، وَنَصَبَ الأُخْرَى وَقَعَدَ عَلَى مَقْعَدَتِهِ» [صحيح البخاري:1 /165 رقم828]
“Abu Humayd al-Sa‘idi radi Allahu anhu said: ‘I remember the prayer of the Messenger of Allah sallallahu alayhi wa sallam better than all of you. I saw the Prophet sallallahu alayhi wa sallam that SR (1) ER when SR he recited the opening takbir (takbir al-tahrimah) ER, he raised both his hands up to the level of his shoulders. SR (2) ER And when the Prophet sallallahu alayhi wa sallam bowed for ruku‘, he placed both his hands on his knees and bent his back. SR (3) ER When he raised his head (from ruku‘), he stood up straight to the extent that every joint returned to its place. And when the Prophet sallallahu alayhi wa sallam prostrated, he placed both his hands on the ground, neither spreading them out nor gathering them in, and he turned the toes of his feet towards the qiblah. Then, when the Prophet sallallahu alayhi wa sallam sat between the two prostrations, he sat on his left foot and kept his right foot upright. SR (4) ER When he sat in the last rak‘ah, he brought his left foot forward, kept the other foot upright, and sat on his sitting place.’” EA

It is not correct to deduce from this hadith the abandonment of raising the hands at ruku‘, because this hadith does not mention all the actions of prayer. So, should we consider all those things not mentioned in this hadith as abandoned?

Let me clarify just one point: In this hadith of Bukhari, just as only the raising of the hands at the opening takbir is mentioned, in the same way, only the opening takbir (takbir al-tahrimah) itself is mentioned. I have placed numbers at four points in the text of the hadith; out of these four, only at the first point is the takbir mentioned, and at the remaining points, just as the raising of the hands is not mentioned, neither is the takbir or its substitute, the tasmi‘, mentioned.

So, should it be said that, along with the other instances of raising the hands, the other takbirs have also been abandoned?

Remember, this same hadith of Bukhari is also present in Abu Dawud, and in it, the other instances of raising the hands and the other takbirs are also mentioned. Consider the following:

SA «...قَالَ أَبُو حُمَيْدٍ: أَنَا أَعْلَمُكُمْ بِصَلَاةِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالُوا: فَلِمَ؟ فَوَاللَّهِ مَا كُنْتَ بِأَكْثَرِنَا لَهُ تَبَعًا وَلَا أَقْدَمِنَا لَهُ صُحْبَةً، قَالَ: بَلَى، قَالُوا: فَاعْرِضْ، قَالَ: " كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ SR (١) ER إِذَا قَامَ إِلَى الصَّلَاةِ يَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ، ثُمَّ يُكَبِّرُ حَتَّى يَقِرَّ كُلُّ عَظْمٍ فِي مَوْضِعِهِ مُعْتَدِلًا، SR (٢) ER ثُمَّ يَقْرَأُ، ثُمَّ يُكَبِّرُ فَيَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ، ثُمَّ يَرْكَعُ وَيَضَعُ رَاحَتَيْهِ عَلَى رُكْبَتَيْهِ، ثُمَّ يَعْتَدِلُ فَلَا يَصُبُّ رَأْسَهُ وَلَا يُقْنِعُ، SR (٣) ER ثُمَّ يَرْفَعُ رَأْسَهُ، فَيَقُولُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، ثُمَّ يَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ مُعْتَدِلًا، ثُمَّ يَقُولُ: اللَّهُ أَكْبَرُ ثُمَّ يَهْوِي إِلَى الْأَرْضِ فَيُجَافِي يَدَيْهِ عَنْ جَنْبَيْهِ، ثُمَّ يَرْفَعُ رَأْسَهُ وَيَثْنِي رِجْلَهُ الْيُسْرَى فَيَقْعُدُ عَلَيْهَا، وَيَفْتَحُ أَصَابِعَ رِجْلَيْهِ إِذَا سَجَدَ، وَيَسْجُدُ ثُمَّ يَقُولُ: اللَّهُ أَكْبَرُ، وَيَرْفَعُ رَأْسَهُ وَيَثْنِي رِجْلَهُ الْيُسْرَى فَيَقْعُدُ عَلَيْهَا حَتَّى يَرْجِعَ كُلُّ عَظْمٍ إِلَى مَوْضِعِهِ، ثُمَّ يَصْنَعُ فِي الْأُخْرَى مِثْلَ ذَلِكَ، SR (٤) ER ثُمَّ إِذَا قَامَ مِنَ الرَّكْعَتَيْنِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ كَمَا كَبَّرَ عِنْدَ افْتِتَاحِ الصَّلَاةِ، ثُمَّ يَصْنَعُ ذَلِكَ فِي بَقِيَّةِ صَلَاتِهِ حَتَّى إِذَا كَانَتِ السَّجْدَةُ الَّتِي فِيهَا التَّسْلِيمُ أَخَّرَ رِجْلَهُ الْيُسْرَى وَقَعَدَ مُتَوَرِّكًا عَلَى شِقِّهِ الْأَيْسَرِ "، قَالُوا: صَدَقْتَ هَكَذَا كَانَ يُصَلِّي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،» [سنن أبى داود :1 /194 رقم 730 واسناده صحيح]
“Abu Humayd said: ‘I am the most knowledgeable among you regarding the prayer of the Messenger of Allah sallallahu alayhi wa sallam.’ The Companions said: ‘How is that? By Allah, you did not follow the Messenger of Allah sallallahu alayhi wa sallam more than us, nor did you accompany him before us.’ Abu Humayd said: ‘That is correct.’ The Companions said: ‘Alright, then describe it.’ Abu Humayd said: ‘When the Messenger of Allah sallallahu alayhi wa sallam SR (1) ER stood for prayer, he raised both his hands up to his shoulders and SR said the takbir ER until every bone settled in its place with moderation. Then he would begin the recitation. SR (2) ER Then SR, while saying the takbir for ruku‘, ER he would raise both his hands up to his shoulders and bow for ruku‘, placing both palms on his knees and keeping his back straight, neither lowering nor raising his head excessively. SR (3) ER Then SR he would raise his head and say «سَمِعَ الله لِمَن حَمِدَه». ER Then, standing straight, he would raise both his hands up to his shoulders and, while saying the takbir, bow down to the ground (for prostration), and during prostration, he would keep his hands apart from his sides. Then, raising his head (from prostration), he would spread his left foot and sit on it, and during prostration, he would keep the toes of his feet spread. Then he would perform the second prostration, and after saying Allahu Akbar, he would raise his head from prostration and sit on his left foot for as long as every bone returned to its place (then he would stand up), and he would do the same in the second rak‘ah. SR (4) ER Then SR, when he stood up after completing two rak‘ahs, he would say Allahu Akbar ER and raise both his hands up to his shoulders just as he had done at the beginning of the prayer and said the takbir. Then he would do the same for the rest of the prayer, until when he finished the last prostration, after which comes the salam, he would extend his left foot and sit on his left hip. (Upon hearing this) the Companions of the Prophet sallallahu alayhi wa sallam said: ‘You have spoken the truth; the Messenger of Allah sallallahu alayhi wa sallam used to pray like this.’” EA

In this hadith as well, I have placed numbers at four points in the text; at all four points, just as the raising of the hands is mentioned, so too is the takbir or tasmi‘. The words mentioning the takbir have been highlighted in red, and those mentioning the raising of the hands have been highlighted in blue.

It is clear that even in this authentic hadith, there is no evidence for the abandonment of raising the hands except at the opening takbir. And if there is truly evidence for abandonment in such ahadith, then here we present another authentic hadith of the same kind, in which there is also evidence for the abandonment of raising the hands at the opening takbir. Consider the following:

It is narrated in Sahih al-Bukhari:

SA «... أَنَّ أَبَا هُرَيْرَةَ، " كَانَ يُكَبِّرُ فِي كُلِّ صَلاَةٍ مِنَ المَكْتُوبَةِ، وَغَيْرِهَا فِي رَمَضَانَ وَغَيْرِهِ، SR فَيُكَبِّرُ حِينَ يَقُومُ ER، ثُمَّ يُكَبِّرُ حِينَ يَرْكَعُ، ثُمَّ يَقُولُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، ثُمَّ يَقُولُ: رَبَّنَا وَلَكَ الحَمْدُ قَبْلَ أَنْ يَسْجُدَ، ثُمَّ يَقُولُ: اللَّهُ أَكْبَرُ حِينَ يَهْوِي سَاجِدًا، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ، ثُمَّ يُكَبِّرُ حِينَ يَسْجُدُ، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ، ثُمَّ يُكَبِّرُ حِينَ يَقُومُ مِنَ الجُلُوسِ فِي الِاثْنَتَيْنِ، وَيَفْعَلُ ذَلِكَ فِي كُلِّ رَكْعَةٍ حَتَّى يَفْرُغَ مِنَ الصَّلاَةِ "، ثُمَّ يَقُولُ حِينَ يَنْصَرِفُ: وَالَّذِي نَفْسِي بِيَدِهِ، إِنِّي لَأَقْرَبُكُمْ شَبَهًا بِصَلاَةِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ SR إِنْ كَانَتْ هَذِهِ لَصَلاَتَهُ حَتَّى فَارَقَ الدُّنْيَا ER» [صحيح البخاري:1 /159رقم803]
“Abu Hurayrah radi Allahu anhu used to say the takbir in every prayer, whether obligatory or otherwise, in Ramadan and outside of Ramadan. SR When he would stand, he would say the takbir ER, then when he would bow for ruku‘, he would say the takbir, then before prostrating, he would say «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ», then «رَبَّنَا وَلَكَ الْحَمْدُ», then when he would bow down for prostration, he would say Allahu Akbar, then when he would raise his head from prostration, he would say the takbir. Then when he would perform the (second) prostration, he would say the takbir, then when he would raise his head from prostration, he would say the takbir. Then when he would stand up after sitting in two rak‘ahs, he would say the takbir. (In summary,) he would complete his prayer in this manner in every rak‘ah, and after finishing the prayer, he would say: ‘By Him in Whose hand is my soul, SR I am the one among you who most closely resembles the prayer of the Messenger of Allah sallallahu alayhi wa sallam. Verily, his prayer was exactly like this until he left this world.’ ER” EA

Reflect: In this authentic hadith, there is also no mention of raising the hands at the opening takbir. So, according to your principle, is there or is there not an authentic hadith for the abandonment of raising the hands at the opening takbir?

The interesting thing is that, according to your principle, this hadith, which indicates the abandonment of raising the hands at the opening takbir, also explicitly states that this was the lifelong and final practice of the Prophet sallallahu alayhi wa sallam. At the end of this hadith, you will see these words:

«إِنْ كَانَتْ هَذِهِ لَصَلاَتَهُ حَتَّى فَارَقَ الدُّنْيَا»

What do you think? According to your principle, how strong is this evidence for the abandonment of raising the hands at the opening takbir, in which there is explicit mention of it being lifelong and until the very end?

As for the narrator of Sunan Abu Dawud against whom the objector has quoted criticisms, those are minor criticisms which do not render the narrator weak, while many other hadith scholars have also authenticated him. The details of this will be presented at another time.

Hadith Commentary:
In Sahih Ibn Khuzaymah, among the ten Companions (radi Allahu anhum) who were sitting, the names of Sahl bin Sa’d, Abu Humayd Sa’idi, Muhammad bin Maslamah, Abu Hurairah, and Abu Qatadah (radi Allahu anhum) have been mentioned; the names of the remaining are not known. This hadith is narrated in various chains, sometimes in a concise form and sometimes in detail. In it, the mention is of the second sitting, that is, sitting on the buttocks, erecting the right foot, extending the left foot forward and bringing its sole out from the right side, and sitting with both buttocks touching the ground on the left thigh. This posture of tawarruk should be adopted in the four-unit (rak‘ah) prayer and in the last unit of the Fajr prayer.

This is the position of Imam Shafi’i and Imam Ahmad bin Hanbal. The narration of Abdullah bin Mubarak (rahimahullah) at the end of the hadith has been connected (mawsul) by Firyabi, Jawzani, and Ibrahim Harbi. In the context of the etiquettes (sunan) of prayer, this hadith holds the status of a fundamental and detailed explanation.

Hadith Commentary:
(1)
This narration has been reported in various ways, sometimes in a concise form and sometimes in detail. According to the mentioned narration, there is mention of iftirash in the first tashahhud and tawarruk in the second. Three methods of this have been described in the hadiths:
➊ The right foot is kept upright, and the left foot is extended forward from beneath the right thigh, then one sits on the buttocks, as mentioned in the above hadith.
➋ It is narrated from Abu Humayd As-Sa’idi (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) was in the fourth rak‘ah, he would sit on the ground with his left buttock and take out both his feet to one side.
(Sunan Abi Dawud, Salah, Hadith: 731)
➌ It is narrated from Abdullah ibn Zubayr (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) would sit in prayer, he would place his left foot between the thigh and shin, and spread out his right foot.
(Sahih Muslim, Salah, Hadith: 1307(579))
From these hadiths, it is understood that tawarruk is established from the Messenger of Allah (sallallahu alayhi wa sallam), and sometimes he would use one method and sometimes another, and tawarruk is done in the tashahhud in which the salam is given.
There is a difference of opinion regarding its reason and cause.
According to Imam Ahmad, its cause is “differentiation,” meaning it is done to distinguish between the first and second tashahhud.
This means that there is no tawarruk in the Fajr prayer and the Jumu‘ah prayer.
According to Imam Shafi‘i (rahimahullah), its cause is “lightening,” meaning the first tashahhud is short, so there is no need for tawarruk in it, and the second tashahhud is lengthy, so there is lightening in it.
This means that, considering the lengthy sitting, tawarruk will be done in the last tashahhud of every prayer.
Tawarruk should also be done in the Fajr prayer and the Jumu‘ah prayer.
In any case, we do not need to delve into this discussion because the narrations explicitly state that tawarruk is done in the tashahhud in which the salam is to be given.
In the narration of Ibn Hibban, there are words indicating the end of the prayer.
(2)
There is a narration that all the noble Companions (radi Allahu anhum) present in that gathering confirmed the statement of Abu Humayd As-Sa’idi (radi Allahu anhu) and unanimously said that indeed the Messenger of Allah (sallallahu alayhi wa sallam) used to pray in this manner.
(Sunan Abi Dawud, Salah, Hadith: 730)
Hafiz Ibn Hajar (rahimahullah) has written that among the ten noble Companions (radi Allahu anhum) sitting in that gathering, Sahl ibn Sa‘d, Abu Usayd As-Sa‘idi, Muhammad ibn Maslamah, Abu Hurayrah, and Abu Qatadah (radi Allahu anhum) described the method of prayer practically, and according to some narrations, verbally as well.
And Allah knows best.
(Fath al-Bari: 2/397)
(3)
At the end of this narration, Imam Bukhari (rahimahullah) has also mentioned some discussions regarding the chain of transmission, the details of which are as follows:
➊ There was no explicit mention of hearing (sama‘) in the chain of this hadith, so Imam Bukhari, by mentioning another route, proved that all the narrators in the chain heard this hadith from their teachers.
➋ The narration of Abdullah ibn al-Mubarak has been reported with a connected chain by Ja‘far Firyabi, Allamah Jawzaqi, and Ibrahim al-Harbi.
(Fath al-Bari: 2/400)
It should be clear that the mentioned hadith holds the status of a fundamental and detailed statement regarding the method of prayer.
Some narrations indicate that the noble Companion began this hadith with mention of the method of ablution (wudu) and facing the qiblah.

Turuk in the First Tashahhud
It is established regarding the (first) tashahhud that the Messenger of Allah (sallallahu alayhi wa sallam) would spread his left foot and keep his right foot upright. For example, see: [صحيح مسلم 1045]

The evidence for restricting this to the first sitting (qa'dah ula) is the authentic hadith in which it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would perform turuk in the tashahhud of the last rak'ah. See: [صحيح بخاري 828]

Whether man or woman, the method for all is that turuk should not be done in the first tashahhud, and turuk should be done in the final tashahhud.

It is not established by any authentic hadith that women should perform turuk in the first tashahhud. In Jami' al-Masanid of al-Khwarizmi [400/1] and in the narration of Musnad al-Hasakafi (! !), it is mentioned:

Women used to sit cross-legged, then they were commanded to sit on their buttocks. For example, see: [چهل حديث ص83]

The chain of this narration is fabricated for several reasons:

First: Its first narrator, Abu Muhammad Abdullah bin Muhammad bin Ya'qub al-Bukhari al-Harithi, is a liar (kadhdhab).

See: Mizaan al-I'tidaal [ج1 ص496] and Kitab al-Qira'at by al-Bayhaqi [ص178 ح388، دوسرانسخه ص154]

Second: The rest of its narrators, such as Qabisah al-Tabari and Zar bin Najeeh and others, are unknown (majhool).

... See the original article ...

Fatawa Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77

Fiqh al-Hadith
◈ Imam al-Tirmidhi rahimahullah has graded this hadith as “hasan sahih.”
◈ Imam Ibn Khuzaymah [587], Imam Ibn al-Jarud [192], and Imam Ibn Hibban [1865] have declared this hadith to be “sahih.”
◈ Hafiz Khattabi [معالم السنن : 194/1] has also declared this hadith to be “sahih.”
◈ Hafiz Nawawi rahimahullah has likewise called it “sahih.” [خلاصة الا حكام : 353]
◈ Hafiz Ibn Qayyim al-Jawziyyah rahimahullah writes:
«حديث أبى حميد هذا حديث صحيح متلقّي بالقبول، لا علّة له، وقد أعله قوم بما برأه الله أئمة الحديث منه، ونحن نذكر ما علّلوا به، ثمّ نبيّن فساد تعليلهم وبطلانه بعون الله . . . .»
This hadith is sahih; the ummah has accepted it in terms of authenticity and practice. There is no defect in it. Yes, a certain group (the Hanafis) have claimed it to be defective with a reasoning from which Allah, the Exalted, has absolved the imams of hadith. We will mention the defects they have stated, and then, with Allah’s guidance and help, we will clarify their corruption and invalidity.” [تهذيب السنن لا بن القيم : 416/2]
◈ Imam Muhammad ibn Yahya al-Dhuhli Abu Abdullah al-Naysaburi rahimahullah (258H) says:
“Whoever hears this hadith and then does not raise his hands after rising from bowing (ruku‘), his prayer is deficient.” [صحيح ابن خزيمة : 298/1، وسنده صحيح]

1182. Commentary: This raising of the hands (raf‘ al-yadayn) is also established by authentic (sahih) hadiths. Although it is not mentioned in some hadiths, it is not necessary for every matter to be mentioned in every hadith. If any matter is mentioned in any authentic hadith and it is not contrary to clear narrations, then acting upon it is obligatory. Therefore, this raising of the hands is also Sunnah, even though Imam Shafi‘i rahimahullah does not hold this view. In the next hadith as well, the affirmation of this raising of the hands is found. (For further details, see the benefits and issues of hadith: 877.)

1040. Commentary: Benefit: See Hadith number 1029.

Fiqh al-Hadith
The Declaration of Imam Muhammad ibn Yahya al-Dhuhli

The hadith narrated by the chain of transmission of Abu Humayd al-Sa'idi radi Allahu anhu, which he related in the gathering of the Companions, is also transmitted through this chain. [سنن ابن ماجه : 863 و سنده حسن، فليح بن سليمان من رجال الصحيحين و وثقة الجمهور]

In this hadith, affirmation is found for raising the hands (raf' al-yadayn) at three places: at the beginning of the prayer, before bowing (ruku'), and after rising from bowing.

Regarding this hadith, Imam al-Bukhari rahimahullah and the teacher of countless hadith scholars, Imam Muhammad ibn Yahya (al-Dhuhli, d. 258 AH), states:

«من سمع هذا الحديث، ثم لم يرفع يديه۔ يعني إذا ركع و إذا رفع رأسه من الركوع۔ فصلاته ناقصة»

Whoever hears this hadith and still does not raise his hands before and after bowing (ruku'), then his prayer is deficient (i.e., invalid). [صحيح ابن خزيمه ج 1 ص 298 ح 589 و سنده صحيح]

↰ Remember that this statement of Imam al-Dhuhli is not contrary to any hadith or the reports of the pious predecessors (salaf salihin).

To read the complete article by Hafiz Zubair Ali Zai rahimahullah, “The Famous Hadith of Abu Humayd al-Sa'idi Regarding the Method of Prayer, Authentication of the Chain, and Removal of Doubts,” click here.

Benefit:
It is necessary to stand up completely straight after rising from bowing (ruku‘).
To hasten into prostration (sujud) without having stood fully upright is contrary to the Sunnah.
This is the meaning of every bone returning to its proper place.

Benefits and Issues:
➊
The noble Companions (radi Allahu anhum ajma'in) learned the matters of religion from the Messenger of Allah (sallallahu alayhi wa sallam), memorized them verbally, and also practiced them in action. In this way, their students also did the same, so that these matters have reached us without any addition or omission.

➋
Scholarly discussion (ilmī mudhākara) is an excellent method for understanding and remembering issues.

➌
The manner of sitting in the final tashahhud is different from the manner of sitting between the prostrations (sujud), and that is the method of tawarruk, the clarification of which is found in this hadith. In prayers of three and four units (rak‘ah), one sits in the first tashahhud in the same way as one sits between the prostrations. If the prayer is of two units, then its first tashahhud is also its final tashahhud; therefore, one should sit in it according to the method of tawarruk.

➍
The clarification of other issues mentioned in the hadith has already been given in their respective places in the previous chapters.

Benefit:
From this hadith, in addition to other places, evidence is established for raising the hands (raf‘ al-yadayn) after reciting at-tahiyyat and standing up from two rak‘ahs. Furthermore, this is supported by the testimony of ten Companions (radi Allahu anhum ajma‘in), as none of them objected to it.

Commentary:

➊
Facing the qiblah during prayer is obligatory.
Allah the Exalted has said:
﴿فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾ ()
“(O Prophet ﷺ)
Turn your face towards al-Masjid al-Haram (the Sacred Mosque).
And (O believers!)
wherever you may be, (in prayer)
turn your faces towards it.”

➋
By al-Masjid al-Haram is meant that mosque
in which the Ka‘bah is located.
While praying inside this mosque,
it is necessary to face the noble Ka‘bah,
because that is the actual qiblah.
The Messenger of Allah ﷺ performed two units of prayer near the noble Ka‘bah,
then said,
“This is the qiblah.” (Sahih al-Bukhari, The Book of Prayer, Chapter: His statement, the Exalted, ‘And take the standing place of Ibrahim as a place of prayer’, Hadith: 398)
When praying at a distance from the House of Allah, it is sufficient to estimate the direction.
Because a person is only obligated to comply with the command to the extent of his ability.
The Lord Most High has said:
﴿لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا﴾ ()
“Allah does not burden any soul beyond its capacity.”

➌
When performing a voluntary (nafl) prayer on a mount, if the face turns in another direction,
there is no harm in that.
The prayer is valid.
Abdullah ibn ‘Umar radi Allahu anhuma said:
The Messenger of Allah ﷺ would perform voluntary prayers on his mount,
regardless of which direction his blessed face was turned,
and he would also perform witr on his mount.
However, he would not perform obligatory prayers on the mount. (Sahih al-Bukhari, The Book of Witr, Chapter: Witr while traveling, Hadith: 1000;
and Sahih Muslim, The Prayer of Travelers, Chapter: The permissibility of voluntary prayer on a mount during travel wherever it faces, Hadith: 700)
However, at the beginning, the mount should be turned towards the qiblah,
as is explicitly mentioned in the narration of Abu Dawud regarding the Prophet ﷺ doing so. (Sunan Abu Dawud, The Prayer of the Traveler, Hadith: 1225)
After starting the prayer, if the mount turns in any other direction, there is no harm.

➍
At the beginning of the prayer, at the time of bowing (ruku‘), and upon rising from bowing, raising the hands (raf‘ al-yadayn) is Sunnah,
as will be explained in the next chapter.
See: (Hadith 858 and 859)

➎
Raising the hands up to the ears is also correct,
and up to the shoulders as well (see the above reference).
Saying “Allahu Akbar” at the beginning of the prayer is called the opening takbir (takbir al-tahrimah),
because certain restrictions are imposed upon the worshipper by it,
and “tahrim” means to impose a restriction.
The Prophetic statement is: (The key to prayer is purification, its restriction is the takbir, and its release is the taslim.)
“Purification (ablution)
is the key to prayer,
and the thing that imposes its restrictions is the takbir,
and the thing that ends the restrictions is the salam.” (Jami‘ al-Tirmidhi, The Book of Purification, Chapter: What has been reported that the key to prayer is purification, Hadith: 3)

731. Commentary:
➊ Shaykh al-Albani rahimahullah has written that the phrase «ولا صافع بخدّه» "did not turn his cheek this way or that" is weak.
➋ In bowing (ruku‘), it is not sufficient to merely place the hands on the knees; rather, it is Sunnah to grasp the knees by spreading the fingers.

732. Commentary:
In the narration of Sahih Bukhari, it is mentioned that the toes of the feet would be directed towards the Qiblah. [صحيح بخاري، حديث : 828]

Commentary:
Firstly: In its chain of narration is the narrator Isa bin Abdullah. Regarding him:
Imam Ali ibn al-Madini states that he is unknown (majhool). [تهذيب : ص 218 ج8]
For this reason, Allamah al-Albani has declared this narration to be weak (da'if). [ضعيف ابوداؤد : ص70]
Secondly: In this same narration from Sayyiduna Abu Humayd al-Sa'idi, the mention of the "jalsah al-istirahah" (resting sitting posture) is found, and this is a firmly established principle that affirmation takes precedence over negation.

Fiqh al-Hadith
The Claim of So-Called Contradiction
SA Some people have claimed that the hadith narrated by Sayyiduna Abu Humayd al-Sa'idi radi Allahu anhu is "contradictory" (mudtarib). EA ↰ The "contradictory" chains of narration presented by these people and commentary on them are as follows:
SA ① Muhammad bin 'Amr bin 'Ata' from Abu Humayd radi Allahu anhu [صحيح البخاري : 828 و سنن ابي داؤد : 730]
② Muhammad bin 'Amr: Akhbarani Malik from 'Ayyash or 'Abbas bin Sahl [السنن الكبري للبيهقي 101/2]
EA ↰ Its narrator, 'Isa bin 'Abdullah bin Malik, is of unknown status (majhul al-hal); no one except Ibn Hibban has declared him trustworthy, therefore this chain is weak, and it is not established from Muhammad bin 'Amr bin 'Ata'. Shaykh al-Albani rahimahullah has also declared this narration to be "weak". [سنن ابي داؤد ص 118 ح 733]

733. Commentary:
Hafiz Ibn Hajar rahimahullah has considered the previous narration of Abdul Hameed bin Ja'far [730] to be the preferred one.

A narration attributed to Sayyiduna Abu Humayd As-Sa’idi radi Allahu anhu states:

«ثم كبر فسجد، ثم كبر فقام ولم يتورك»

Then the Prophet sallallahu alayhi wa sallam said the takbir and performed prostration (sujud), then after saying the takbir from prostration, he stood up and did not perform tawarruk. [سنن ابي داود: 733]

The chain of this narration is weak due to ‘Isa bin ‘Abdullah bin Malik (whose status is unknown). Zuhoor Ahmad, by distorting the narration, translated «ولم يتورك» and did not perform tawarruk

as: “did not sit.” See: [چهل حديث ص80]

This is a great act of dishonesty.

… See the original article …

Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), vol. 2, p. 77

734. Commentary:
In bowing (ruku‘), one should grasp the knees with the fingers spread apart, and in both bowing (ruku‘) and prostration (sujud), the arms should be kept away from the sides. While sitting between the prostrations, the fingers of the hands and feet should be directed towards the qiblah.

736. Commentary:
The manner of rising from the earth will be mentioned ahead in hadith: [738، 739].

Fiqh al-Hadith
An Important Point
It is authentically established that Sayyiduna Abu Hurairah radi Allahu anhu used to perform the raising of the hands (raf‘ al-yadayn) at the beginning of the prayer, before bowing (ruku‘), and after rising from bowing. [جزء رفع الیدین للبخاری : 22 و سندہ صحیح]

And it is also authentically established that Sayyiduna Abu Hurairah radi Allahu anhu stated that the Messenger of Allah sallallahu alayhi wa sallam used to perform the raising of the hands at the beginning of the prayer, before bowing, after rising from bowing, and when standing up after two rak‘ahs. [صحيح ابن خزيمه ج 1ص 344، 345 ح 694، 695 وسنده صحيح، وقال الحافظ ابن حجر فى كتابه موافقة الخبر 409، 410/1 هذا حديث صحيح]

↰ Ibn Jurayj has explicitly stated that he heard this, and the criticism against Yahya ibn Ayyub al-Ghafiqi is rejected, as he is considered trustworthy and reliable by the majority, and ‘Uthman ibn al-Hakam has corroborated him. This narration also contains the addition that «ولا يفعله حين يرفع رأسه من السجود» “that is, the Prophet sallallahu alayhi wa sallam did not raise his hands when lifting his head from prostration (sujud).”

In Sahih al-Bukhari, there is a detailed mention of the prayer of Sayyiduna Abu Hurairah radi Allahu anhu, but in it, there is no mention of raising the hands at the beginning of the prayer, before bowing, after rising from bowing, or after the two rak‘ahs. At the end of this hadith, it is written that Sayyiduna Abu Hurairah radi Allahu anhu said regarding his prayer: «إن كانت هذه لصلاته حتي فارق الدنيا» “This was the prayer of the Messenger of Allah sallallahu alayhi wa sallam until he departed from this world.” [صحيح بخاري مع فتح الباري ج 2 ص 290 ح 803]

↰ From this narration, it is understood that Sayyiduna Abu Hurairah radi Allahu anhu used to perform the same prayer that was the final prayer of the Prophet sallallahu alayhi wa sallam. Now, since after the passing of the Prophet sallallahu alayhi wa sallam, it is established from Sayyiduna Abu Hurairah radi Allahu anhu, both as a statement and as an action, that he used to raise his hands at the beginning of the prayer, before bowing, and after rising from bowing, it is therefore automatically established that the Prophet sallallahu alayhi wa sallam continued to perform the raising of the hands until his passing. Whoever disagrees with this should present, with an authentic or good chain, evidence from Sayyiduna Abu Hurairah radi Allahu anhu for the abandonment of raising the hands. After this reasoning, when I happened to read «التحقیق الراسخ فی أن أحادیث رفع الیدین لیس لھانا سخ», I was very pleased to see that our teachers’ teacher (Shaykh al-Shuyukh) Hafiz Muhammad Gondalwi rahimahullah had also used this same reasoning to establish that the Prophet sallallahu alayhi wa sallam continued to perform the raising of the hands until his passing. See al-Tahqiq al-Rasikh [ص 90، 91 نویں حدیث] «والحمدلله»

SA If someone says that it is also established from Sayyiduna Abu Hurairah radi Allahu anhu that he used to raise his hands in the prostrations as well, [بحواله سنن ابن ماجه ص 62 ح 860 ومسند احمد 132/2 ح 6163] EA ↰ then the answer is that this narration is weak for two reasons.

⟐ The narration of Isma‘il ibn ‘Ayyash from non-Shamis and non-Hijazis is weak. See Sunan al-Tirmidhi [باب ماجاء فی الجنب والحائض ح 131] and Tahdhib al-Kamal [214/2۔ 217]

⟐ Isma‘il ibn ‘Ayyash is a mudallis (one who practices tadlis). [طبقات المدلسین 3/68، المرتبۃ الثالثہ] And this narration is transmitted with ‘an‘anah (i.e., using “from” instead of direct transmission).

↰ Reasoning from this weak chain is rejected. Shaykh al-Albani rahimahullah made a major error; without any evidence, he declared it “authentic.” «انا لله وانا اليه راجعون»

211 Lexical Explanation:
«حَذْوَ مَنْكِبَيْهِ» The "kha" has a fatha and the "dhal" is sukun. It means counterpart, equal. He would raise both hands to the level (equal) of the shoulders. «اَلْمَنْكِبْ» The "meem" has a fatha, the "noon" is sukun, and there is a kasrah under the "kaf". It is the place where the bone of the shoulder and the arm meet.
«أَمْكَنَ يَدَيْهِ مِنْ رُكْبَتَيْهِ» «رُكْبَتَيْة» refers to the place where the bone of the shin and the thigh meet. «أَمْكَانَ» means «تمكين», to hold firmly. That is, he grasped both knees firmly with both hands.
«هَصَرَ ظَهْرِهِ» He bent his back, lowering his back.
«فَقَارٍ» The "fa" has a fatha and the "qaf" is lightened. It is the bone of the back that connects the lower joints from above.
«غَيْرَ مُفْتَرِشٍ» Not spreading his arms.
«وَلَا قَابِضِهِمَا » Nor drawing his hands in towards his sides, nor gathering them.
«قَدَّمَ رِجْلَهُ اَلْيُسْرَى» «قَدَّمَ» is derived from «تقديم», which means to advance, to extend. That is, extending it from under the right thigh and bringing it out to the other side.
«نَصَبَ» To keep standing, to establish, that is, he kept his right foot upright.
«وَقَعَدَ عَلَى مَقْعَدَتِهِ» And sat on the left buttock. This position is called «تورك».

Benefits and Issues:
In this hadith, the manner of the Prophet’s (sallallahu alayhi wa sallam) prayer is described—how he (sallallahu alayhi wa sallam) used to perform the acts of prayer. Therefore, the believers should strive as much as possible to perform the prayer in the same way.
➋ The noble statement of the Prophet (sallallahu alayhi wa sallam) is «صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي» “Pray as you have seen me praying.” [صحيح البخاري : كتاب الاذان : باب الاذان للمسافر إذا كانوا جماعة، والإقامة، وكذلك بعرفة وجمع، 631]
Every Muslim should make every effort to perform the prayer with the same calm, tranquility, and composure, pausing at each position, as the Prophet (sallallahu alayhi wa sallam) practically taught. One should not spoil the prayer by hastily performing its acts. The one who prays quickly in a short time has been likened to a crow pecking and such a prayer has been declared the prayer of a hypocrite. [سنن ابي داود/أبواب تفريع استفتاح الصلاة : 862]
➌ Worshippers should be very concerned that it should not happen that they pray, yet gain nothing from it. What benefit is there in such prayers?

Narrator of the Hadith:
Abu Humayd al-Sa‘idi (radi Allahu anhu), with the diminutive form Abu Humayd; his name was ‘Amr. It has also been said that his name was Mundhir ibn Sa‘d ibn Mundhir. Some have also mentioned Malik al-Ansari al-Khazraji al-Madani as his name. He was called al-Sa‘idi due to his attribution to Sa‘idah, the ancestor of Khazraj. He participated in the Battle of Uhud and the subsequent expeditions. He passed away at the end of the governorship of Amir Mu‘awiyah (radi Allahu anhu) or at the beginning of Yazid’s rule in 61 AH.