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سنن ترمذي
Tirmidhi
كتاب الصلاةThe Book on Salat (Prayer)
باب مَا جَاءَ فِي الرَّجُلِ يَتَطَوَّعُ جَالِسًاChapter: [What Has Been Related] About Voluntary Prayers While Sitting
Hadith 375
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا خَالِدٌ وَهُوَ : الْحَذَّاءُ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ، عَنْ عَائِشَةَ، قَالَ : سَأَلْتُهَا عَنْ صَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ تَطَوُّعِهِ ، قَالَتْ : " كَانَ يُصَلِّي لَيْلًا طَوِيلًا قَائِمًا وَلَيْلًا طَوِيلًا قَاعِدًا ، فَإِذَا قَرَأَ وَهُوَ قَائِمٌ رَكَعَ وَسَجَدَ وَهُوَ قَائِمٌ ، وَإِذَا قَرَأَ وَهُوَ جَالِسٌ رَكَعَ وَسَجَدَ وَهُوَ جَالِسٌ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
´Abdullah bun Shaqiq narrated from Aishah, he said:` "I asked her about the voluntary Salat of Allah's Messenger (S), she said: 'He would pray long into the night standing, and long into the night sitting. So when he recited and he was standing, he would bow and prostrate whole he was standing, and when he recited while he was sitting, he bowed and prostrated while he was 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
