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Hadith 215
اُردوEn
وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه وآله وسلم يستفتح الصلاة بالتكبير والقراءة بالحمد لله رب العالمين ، وكان إذا ركع لم يشخص رأسه ولم يصوبه ولكن بين ذلك ، وكان إذا رفع من الركوع لم يسجد حتى يستوي قائما ، وكان إذا رفع رأسه من السجود لم يسجد حتى يستوي جالسا ، وكان يقول في كل ركعتين التحية ، وكان يفرش رجله اليسرى وينصب اليمنى ، وكان ينهى عن عقبة الشيطان وينهى أن يفترش الرجل ذراعيه افتراش السبع ، وكان يختم الصلاة بالتسليم .أخرجه مسلم وله علة.
Narrated 'Aishah (RA) Allah's Messenger (ﷺ) used to begin the Salat (prayer) with Takbir (Allahu Akbar - Allah is the Most Great) and the recitation with Alhamdu lillahi Rabbil' alamin (praise is to Allah, the Rabb of the universe)." And when he bowed down, he neither kept his head up nor bent it down, but kept it between that (two positions). When he raised his head from the bowing position, he did not prostrate till he had stood erect; and when he raised his head after a prostration, he did not prostrate again till he had sat up. And at the end of every two Rak'ah he said the Tahiyyah, and he used to sit on his left foot and position he right one vertically, and he prohibited the devil's way of sitting on the buttocks. He forbade people to spread out their arms like a wild beast. And he used to finish the prayer with the Taslim (i.e. saying As-Salamu 'alaikum). [Reported by Muslim and it has an 'illa (defect)].
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«يَسْتَفْتِحُ» means to begin, to start.
«وَالْقَرَاءَةَ» is in the accusative case. In this situation, the meaning would be that you would begin the recitation, i.e., «يَفْتَتِحُ» is the object of an omitted verb, or it is conjuncted to «اَلصَّلَاةَ» and is the object of «يَسْتَفْتِحُ».
«لَمْ يُشْخِصْ» is derived from «إِشْخَاص» (from the if‘aal form). It means not to raise (something) high.
«وَ لَمْ يُصَوِّبْهُ» is derived from taswīb, meaning not to lower (something) too much.
«بَيْنَ ذٰلِكَ» means to keep it between both these states (high and low).
«فِي كُلِّ رَكْعَتَيْنِ» means after both rak‘ahs.
«اَلتَّحِيَّةَ» is the object of yaqūl, meaning he would recite the tashahhud «اَلتَّحِيَّاتُ للهِ . . . إلخ».
«وَكَانَ يُفْرِشُ رِجْلُهُ الْيُسْرٰي» means he would spread his left foot on the ground, i.e., he would sit on it. This posture is adopted between the two prostrations and at the time of the first tashahhud, as clarified in the narration from Sayyiduna Abu Humayd As-Sa‘idi radi Allahu anhu. [سنن أبى داود، الصلاة، باب من ذكر التورك فى الرابعة، حديث : 963]
«عُقْبَةِ الشَّيْطَانِ» — the ‘ayn of ‘uqbah has a dammah and the qāf is sukun (the squatting of the shaytan). It is also called «إِقْعَاءُ الْكَلْب». Its form is that a person places his buttocks on the ground, raises his knees and shins upright, and places both hands on the ground. Note that there is another explanation of iq‘ā’: that one keeps both feet upright and sits on the heels. This (second form) is not prohibited; rather, according to the four ‘Abdullahs (Abdullah ibn ‘Amr, Abdullah ibn ‘Abbas, Abdullah ibn ‘Umar, and Abdullah ibn Zubayr radi Allahu anhum), this posture is preferred except in the final tashahhud.
«اِفْتِرَاش السَّبُع» — the sīn of «سَبُع» has a fatḥah and the bā’ has a dammah. It is also permissible to pronounce the bā’ with a fatḥah or sukun. It refers to a beast that tears apart, i.e., a predatory animal. The posture of sitting like a predatory animal is that, in the state of prostration, one extends the arms along the ground up to the elbows, as predatory animals sit. This is impermissible.
«وَلهُ عِلَّةٌ» — the defect in this narration is that Abu’l-Jawza’ narrated it from Sayyidah ‘A’ishah radi Allahu anha, and it is not established that Abu’l-Jawza’ heard from Sayyidah ‘A’ishah radi Allahu anha. For this reason, this hadith has been considered defective. However, our esteemed researcher, hafizahullah, writes regarding this that this defect is rejected.
«يَسْتَفْتِحُ» means to begin, to start.
«وَالْقَرَاءَةَ» is in the accusative case. In this situation, the meaning would be that you would begin the recitation, i.e., «يَفْتَتِحُ» is the object of an omitted verb, or it is conjuncted to «اَلصَّلَاةَ» and is the object of «يَسْتَفْتِحُ».
«لَمْ يُشْخِصْ» is derived from «إِشْخَاص» (from the if‘aal form). It means not to raise (something) high.
«وَ لَمْ يُصَوِّبْهُ» is derived from taswīb, meaning not to lower (something) too much.
«بَيْنَ ذٰلِكَ» means to keep it between both these states (high and low).
«فِي كُلِّ رَكْعَتَيْنِ» means after both rak‘ahs.
«اَلتَّحِيَّةَ» is the object of yaqūl, meaning he would recite the tashahhud «اَلتَّحِيَّاتُ للهِ . . . إلخ».
«وَكَانَ يُفْرِشُ رِجْلُهُ الْيُسْرٰي» means he would spread his left foot on the ground, i.e., he would sit on it. This posture is adopted between the two prostrations and at the time of the first tashahhud, as clarified in the narration from Sayyiduna Abu Humayd As-Sa‘idi radi Allahu anhu. [سنن أبى داود، الصلاة، باب من ذكر التورك فى الرابعة، حديث : 963]
«عُقْبَةِ الشَّيْطَانِ» — the ‘ayn of ‘uqbah has a dammah and the qāf is sukun (the squatting of the shaytan). It is also called «إِقْعَاءُ الْكَلْب». Its form is that a person places his buttocks on the ground, raises his knees and shins upright, and places both hands on the ground. Note that there is another explanation of iq‘ā’: that one keeps both feet upright and sits on the heels. This (second form) is not prohibited; rather, according to the four ‘Abdullahs (Abdullah ibn ‘Amr, Abdullah ibn ‘Abbas, Abdullah ibn ‘Umar, and Abdullah ibn Zubayr radi Allahu anhum), this posture is preferred except in the final tashahhud.
«اِفْتِرَاش السَّبُع» — the sīn of «سَبُع» has a fatḥah and the bā’ has a dammah. It is also permissible to pronounce the bā’ with a fatḥah or sukun. It refers to a beast that tears apart, i.e., a predatory animal. The posture of sitting like a predatory animal is that, in the state of prostration, one extends the arms along the ground up to the elbows, as predatory animals sit. This is impermissible.
«وَلهُ عِلَّةٌ» — the defect in this narration is that Abu’l-Jawza’ narrated it from Sayyidah ‘A’ishah radi Allahu anha, and it is not established that Abu’l-Jawza’ heard from Sayyidah ‘A’ishah radi Allahu anha. For this reason, this hadith has been considered defective. However, our esteemed researcher, hafizahullah, writes regarding this that this defect is rejected.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 215
Shaykh Umar Farooq Saeedi
783. Commentary:
The argument derived from these hadiths is that the recitation would begin with the words of «الحمد الله رب العالمٰين», not with the words of «بسم الله». However, the Shafi'is and others who hold the view of reciting «بسم الله» aloud interpret these hadiths to mean that the recitation begins with Surah al-Fatihah, not with any other surah, and according to them, «بسم الله» is a part of every surah. But if all the evidences are considered together, they indicate that «بسم الله» should be recited silently, which is the stronger position. As narrated by Anas radi Allahu anhu in Sahih al-Bukhari, Sahih Muslim, and Musnad Ahmad, these companions would not recite Bismillah aloud. [صحيح بخاري۔ حديث نمبر 743 وصحيح مسلم حديث 399۔ ومسند احمد 255/3۔ 298]
➋ After every two units (rak‘ah), this is in the case of a three or four rak‘ah prayer, but it is explicitly established for Witr that when the Prophet sallallahu alayhi wa sallam would pray three or five rak‘ahs of Witr with a single salam, he would not recite any «التحيات» tashahhud in between, but only in the last rak‘ah.
➌ “The squatting of the devil” means that a person places his buttocks on the ground, keeps his shins upright, and places his hands on the ground—this is impermissible. However, another form of «اقعاء» is that one sits on his buttocks over his heels while the feet are upright on the toes; this posture is permissible between the prostrations (sujud).
➍ “Sitting like a predatory animal” means that in prostration, one spreads his hands on the ground up to the elbows, as predatory animals sit—this is impermissible.
The argument derived from these hadiths is that the recitation would begin with the words of «الحمد الله رب العالمٰين», not with the words of «بسم الله». However, the Shafi'is and others who hold the view of reciting «بسم الله» aloud interpret these hadiths to mean that the recitation begins with Surah al-Fatihah, not with any other surah, and according to them, «بسم الله» is a part of every surah. But if all the evidences are considered together, they indicate that «بسم الله» should be recited silently, which is the stronger position. As narrated by Anas radi Allahu anhu in Sahih al-Bukhari, Sahih Muslim, and Musnad Ahmad, these companions would not recite Bismillah aloud. [صحيح بخاري۔ حديث نمبر 743 وصحيح مسلم حديث 399۔ ومسند احمد 255/3۔ 298]
➋ After every two units (rak‘ah), this is in the case of a three or four rak‘ah prayer, but it is explicitly established for Witr that when the Prophet sallallahu alayhi wa sallam would pray three or five rak‘ahs of Witr with a single salam, he would not recite any «التحيات» tashahhud in between, but only in the last rak‘ah.
➌ “The squatting of the devil” means that a person places his buttocks on the ground, keeps his shins upright, and places his hands on the ground—this is impermissible. However, another form of «اقعاء» is that one sits on his buttocks over his heels while the feet are upright on the toes; this posture is permissible between the prostrations (sujud).
➍ “Sitting like a predatory animal” means that in prostration, one spreads his hands on the ground up to the elbows, as predatory animals sit—this is impermissible.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 783
