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مسند الشهاب
Musnad Shihab
Hadiths 201 to 400
صَلَاةُ الْقَاعِدِ عَلَى النِّصْفِ مِنْ صَلَاةِ الْقَائِمِThe prayer of one sitting is half the prayer of one standing
Hadith 269
اُردوEn
269 - أَخْبَرَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ النَّحْوِيُّ، ثنا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ النَّيْسَابُورِيُّ، ثنا النَّسَائِيُّ، أبنا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ يَزِيدَ، ثنا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عِيسَى بْنِ طَلْحَةَ هُوَ ابْنُ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «صَلَاةُ الْقَاعِدِ عَلَى النِّصْفِ مِنْ صَلَاةِ الْقَائِمِ»
Sayyiduna Abdullah bin Umar (may Allah be pleased with them) narrates that the Messenger of Allah (peace and blessings be upon him) said: "The reward for praying while sitting is half of the reward for praying while standing."
Brief Explanation
Explanation: -
① The prayer of one who performs voluntary (nafl) prayer standing is twice as virtuous as that of one who performs it sitting.
② There is consensus on this: that if a person, despite having the ability to stand, performs an obligatory (fard) prayer sitting, his prayer is not valid and it is obligatory for him to repeat the prayer. As for the one who is incapable of standing, the obligation of standing is lifted from him.
③ There is consensus that (for one who is able) standing is obligatory in obligatory (fard) prayer, and optional in voluntary (nafl) prayer. For the consensus on the obligation of standing in obligatory prayer, see: al-Tamhid: (1/136).
④ If, due to some excuse, one prays sitting, then how should he sit? Some scholars say that throughout the prayer, he should sit as in the tashahhud position and perform the pillars and sunnahs of prayer accordingly, for example, the prostration (sujud) should be lower than the bowing (ruku‘). Some scholars say that in the standing position, he should sit cross-legged, and in the tashahhud position as well. Some scholars say that he should sit on his buttocks with his knees raised and pray. Among these, only the first opinion is preferred.
Note that in the last rak‘ah, if possible, one should pause (for a moment) as established from the Sunnah.
⑤ Nowadays, there are some people who, deliberately and without any valid Shar‘i excuse, continue to perform voluntary prayers sitting, even though there is no Shar‘i evidence for this practice; rather, this method results in a reduction of reward. [الاتحاف الباسم ص196 ، 197]
① The prayer of one who performs voluntary (nafl) prayer standing is twice as virtuous as that of one who performs it sitting.
② There is consensus on this: that if a person, despite having the ability to stand, performs an obligatory (fard) prayer sitting, his prayer is not valid and it is obligatory for him to repeat the prayer. As for the one who is incapable of standing, the obligation of standing is lifted from him.
③ There is consensus that (for one who is able) standing is obligatory in obligatory (fard) prayer, and optional in voluntary (nafl) prayer. For the consensus on the obligation of standing in obligatory prayer, see: al-Tamhid: (1/136).
④ If, due to some excuse, one prays sitting, then how should he sit? Some scholars say that throughout the prayer, he should sit as in the tashahhud position and perform the pillars and sunnahs of prayer accordingly, for example, the prostration (sujud) should be lower than the bowing (ruku‘). Some scholars say that in the standing position, he should sit cross-legged, and in the tashahhud position as well. Some scholars say that he should sit on his buttocks with his knees raised and pray. Among these, only the first opinion is preferred.
Note that in the last rak‘ah, if possible, one should pause (for a moment) as established from the Sunnah.
⑤ Nowadays, there are some people who, deliberately and without any valid Shar‘i excuse, continue to perform voluntary prayers sitting, even though there is no Shar‘i evidence for this practice; rather, this method results in a reduction of reward. [الاتحاف الباسم ص196 ، 197]
