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سنن نسائي
Nasai
كتاب قيام الليل وتطوع النهارThe Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day
بَابُ : كَيْفَ يَفْعَلُ إِذَا افْتَتَحَ الصَّلاَةَ قَائِمًا وَذِكْرِ اخْتِلاَفِ النَّاقِلِينَ عَنْ عَائِشَةَ فِي ذَلِكَChapter: What is done when one begins the prayer standing and mentioning the differences with those who reported from 'Aisha concerning it
Hadith 1648
اُردوEn
أَخْبَرَنَا عَبْدَةُ بْنُ عَبْدِ الرَّحِيمِ ، قال : أَنْبَأَنَا وَكِيعٌ ، قال : حَدَّثَنِي يَزِيدُ بْنُ إِبْرَاهِيمَ ، عَنِ ابْنِ سِيرِينَ ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ ، عَنْ عَائِشَةَ ، قَالَتْ : " كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي قَائِمًا وَقَاعِدًا ، فَإِذَا افْتَتَحَ الصَّلَاةَ قَائِمًا رَكَعَ قَائِمًا , وَإِذَا افْتَتَحَ الصَّلَاةَ قَاعِدًا رَكَعَ قَاعِدًا " .
´It was narrated hat Aishah said:` "The Messenger of Allah (ﷺ) used to pray standing and sitting. If he started to pray standing, he would bow standing and if he started to pray sitting, he would bow sitting."
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: One mudd (مد) of water amounts to two ratl, which is a quarter of a sa’ (صاع). In this way, the water will be slightly more than one liter, and in three mudd, the water will be less than three and a half liters. From this, it is understood that the Prophet (sallallahu alayhi wa sallam) sometimes managed with three mudd of water instead of three sa’ for ritual bath (ghusl), or in such a case, he may not have performed the ritual bath together (i.e., with someone else). Rather, due to the vessel being small, he would have performed the ritual bath one after the other. According to some, mudd here is in the meaning of sa’.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 730
Shaykh Umar Farooq Saeedi
955. Commentary:
The best practice is that when the recitation (qira’ah) is performed standing, then the bowing (ruku‘) should also be performed standing; and if the recitation is performed sitting, then the bowing should also be performed sitting... This, and the aforementioned scenario—i.e., if a portion of the rak‘ah is performed standing and a portion sitting—is also permissible.
The best practice is that when the recitation (qira’ah) is performed standing, then the bowing (ruku‘) should also be performed standing; and if the recitation is performed sitting, then the bowing should also be performed sitting... This, and the aforementioned scenario—i.e., if a portion of the rak‘ah is performed standing and a portion sitting—is also permissible.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 955
