Nasai

1662. Commentary:

➊ Imam al-Nasa’i rahimahullah has considered the aforementioned hadith to be an error of Abu Dawud Hafri, but a reliable narrator cannot be declared mistaken merely on the basis of conjecture, as Shaykh al-Albani rahimahullah has stated. According to him, this hadith is authentic. Furthermore, Hafiz Ibn Hajar rahimahullah has also regarded the statement of Imam al-Nasa’i rahimahullah as questionable and has not called it an error of Abu Dawud Hafri. In summary, this hadith is authentic and will be interpreted as being based on an excuse, as the researcher of the book has also indicated that if it is considered authentic, it will be interpreted as being due to an excuse. And Allah knows best. For details, see: (Asl Sifat Salat al-Nabi: 1/102 and Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 18/5, 7)

➋ How should one sit while performing prayer? There is a difference of opinion in this matter, although there is no disagreement regarding its permissibility—that one may sit in any manner one wishes. However, there is a difference regarding what is preferable. Imam Abu Hanifah, Imam Malik, Imam Ahmad rahimahumullah, and according to one opinion, Imam al-Shafi’i rahimahullah as well, consider sitting cross-legged during prayer to be preferable, because it is easier. The second opinion of Imam al-Shafi’i rahimahullah is that one should sit as one sits between the two prostrations (sajdahs), because sitting in this manner during prayer is certainly correct and has been transmitted through tawatur (continuous transmission). From some, the posture of tawarruk has also been reported. For further details, see: (Asl Sifat Salat al-Nabi by al-Albani: 1/107)