Authored by: Imran Ayub Lahori
According to the majority of scholars, both the middle Tashahhud and the sitting for the middle Tashahhud are Sunnah.
[Al-Majmu‘: 3/350]
However, the stronger opinion is that both are obligatory, and the evidences supporting this view are as follows:
The Messenger of Allah ﷺ said:
"إذا قعد تم فى كل ركعتين فقولوا التحيات…"
[Sahih: Sahih al-Nasa’i: 1114; Kitab al-Tatbiq: Bab Kayf al-Tashahhud al-Awwal; Nasa’i: 1164; Ahmad: 1/437; Ibn Khuzaymah: 720; Ibn Hibban: 1951; Sharh Ma‘ani al-Athar: 1/263]
"When you sit after every two Rak‘ahs, then say the words: At-Tahiyyat..."
The Prophet ﷺ said:
"فإذا جلست فى وسط الصلاة فاطمئن وافترش فخذك اليسرى ثم تشهد"
[Hasan: Sahih Abu Dawood: 766; Kitab al-Salah: Bab Salat Man La Yuqim Sulbahu fi al-Ruku‘ wa al-Sujud; Tamam al-Minnah: p. 170; Abu Dawood: 860]
"When you sit in the middle of the prayer, then sit calmly and lay down your left thigh, and then recite the Tashahhud."
(Al-Albani رحمه الله) states that this Hadith proves the obligation of the first Tashahhud, and thus the sitting (Qa‘dah) for it also becomes obligatory, because the principle is:
"ما لا يتم الواجب إلا به فهو واجب"
"That without which a wajib cannot be completed, is also wajib."
[Al-Mustasfa of al-Ghazali: 1/71-72; Tayseer al-Tahrir: 1/365]
(Shawkani رحمه الله) said that the ruling on the middle Tashahhud is the same as that of the final Tashahhud.
[Nayl al-Awtar: 1/103]
Ibn Hazm رحمه الله held that both the middle Tashahhud and its sitting are obligatory.
[Al-Muhalla bil-Athar: 2/299-301]
This is also the view of Ahmad رحمه الله, Layth رحمه الله, and Ishaq رحمه الله.
However, Abu Hanifah رحمه الله, Malik رحمه الله, and Shafi‘i رحمه الله considered these two acts as not obligatory.
[Al-Fiqh al-Islami wa Adillatuhu: 2/850; Al-Mughni: 2/217; Nayl al-Awtar: 1/103]
They cite the Hadith of ‘Abdullah ibn Buhaynah (رضي الله عنه):
"ان رسول الله قام من اثنتين من الظهر لم يجلس بينهما"
[Bukhari: 1224-1225; Kitab al-Jumu‘ah: Bab Ma Ja’a fi al-Sahw idha Qama min Rak‘atay al-Faridah; Muslim: 570; Muwatta: 1/96; Darimi: 1/352; Abu Dawood: 1034; Tirmidhi: 389; Nasa’i: 3/19; Ibn Majah: 1206]
"The Messenger of Allah ﷺ stood up after two Rak‘ahs of Dhuhr without sitting in between them, and when he completed the prayer, he made two prostrations and then offered Salam."
Ibn Hazm رحمه الله wrote that this argument holds no weight because the same Sunnah that establishes its obligation also indicates that if forgotten, Sujood as-Sahw suffices.
[Al-Muhalla bil-Athar: 2/301]
The stronger opinion is that the middle Tashahhud and its Qa‘dah are obligatory, just like the final Tashahhud and Qa‘dah. The only difference is that if the middle Tashahhud is omitted forgetfully, Sujood as-Sahw compensates for it, whereas in the case of the final Tashahhud, this is not sufficient.
[Al-Mughni: 2/217; Nayl al-Awtar: 1/103]
Definition:
Jalsah al-Istirahah is the brief, calm sitting after the second prostration of the first and third Rak‘ahs, before rising for the next Rak‘ah. It is considered Sunnah.
He observed the Prophet ﷺ performing Salah:
"فإذا كان فى وتـر مـن صــلاتــه لـم ينهض حتى يستوى قاعدا"
[Bukhari: 823; Kitab al-Adhan: Bab Man Istawa Qa‘idan fi Witr min Salatihi Thumma Nahaḍ; Abu Dawood: 823; Tirmidhi: 276; Nasa’i: 2/234; Bayhaqi: 2/123; Ibn Khuzaymah: 1/342; Ibn Hibban: 3/302; Sharh al-Sunnah: 2/267; Ahmad: 5/53]
"When the Prophet ﷺ was in an odd-numbered Rak‘ah, he would not rise until he sat up completely."
Ibn Baz رحمه الله said it is not obligatory.
[Al-Fatawa al-Islamiyyah: 1/247]
"كان النبى صلى الله عليه وسلم ينهض فى الصلاة على صدور قدميه"
[Da‘if: Da‘if Tirmidhi: 47; Kitab al-Salah: Bab Kayfa al-Nuhud min al-Sujud; Irwa’ al-Ghalil: 362; Tirmidhi: 288]
"The Prophet ﷺ would stand up in prayer upon the balls of his feet."
"انه صلى الله عليه وسلم كان يقوم كأنه السهم"
[Majma‘ al-Zawa’id: 2/138]
"He ﷺ used to rise as if he were an arrow."
The author of Al-Hidayah interpreted Jalsah al-Istirahah as a result of the Prophet’s ﷺ old age.
[As quoted in Tuhfat al-Ahwadhi: 2/178]
In response, Ibn Hajar رحمه الله said:
"Such interpretation requires evidence."
[Al-Dirayah: 1/147]
Indeed, the Prophet ﷺ said to Malik ibn Huwairith (رضي الله عنه) at the time of parting:
"صلوا كما رأيتموني أصلى"
"Pray as you have seen me praying."
And this same companion narrated the Hadith about Jalsah al-Istirahah, confirming it without attributing it to old age. Therefore, his narration serves as a valid proof in this matter.
The preferred opinion is that Jalsah al-Istirahah is Sunnah and recommended (Mustahabb). The Ahadith that do not mention it do not negate its permissibility, but simply do not establish its obligation.
[For detailed references, see: Fath al-Bari: 2/564; Nayl al-Awtar: 2/101; Tuhfat al-Ahwadhi: 2/182; Sabil al-Salam: 1/430]
◈ Middle Tashahhud and Its Sitting Position (Qa‘dah) ◈
According to the majority of scholars, both the middle Tashahhud and the sitting for the middle Tashahhud are Sunnah.
[Al-Majmu‘: 3/350]
However, the stronger opinion is that both are obligatory, and the evidences supporting this view are as follows:
① Hadith of Ibn Mas‘ud (رضي الله عنه):
The Messenger of Allah ﷺ said:
"إذا قعد تم فى كل ركعتين فقولوا التحيات…"
[Sahih: Sahih al-Nasa’i: 1114; Kitab al-Tatbiq: Bab Kayf al-Tashahhud al-Awwal; Nasa’i: 1164; Ahmad: 1/437; Ibn Khuzaymah: 720; Ibn Hibban: 1951; Sharh Ma‘ani al-Athar: 1/263]
"When you sit after every two Rak‘ahs, then say the words: At-Tahiyyat..."
② Hadith of Rifa‘ah ibn Rafi‘ (رضي الله عنه):
The Prophet ﷺ said:
"فإذا جلست فى وسط الصلاة فاطمئن وافترش فخذك اليسرى ثم تشهد"
[Hasan: Sahih Abu Dawood: 766; Kitab al-Salah: Bab Salat Man La Yuqim Sulbahu fi al-Ruku‘ wa al-Sujud; Tamam al-Minnah: p. 170; Abu Dawood: 860]
"When you sit in the middle of the prayer, then sit calmly and lay down your left thigh, and then recite the Tashahhud."
(Al-Albani رحمه الله) states that this Hadith proves the obligation of the first Tashahhud, and thus the sitting (Qa‘dah) for it also becomes obligatory, because the principle is:
"ما لا يتم الواجب إلا به فهو واجب"
"That without which a wajib cannot be completed, is also wajib."
[Al-Mustasfa of al-Ghazali: 1/71-72; Tayseer al-Tahrir: 1/365]
(Shawkani رحمه الله) said that the ruling on the middle Tashahhud is the same as that of the final Tashahhud.
[Nayl al-Awtar: 1/103]
Ibn Hazm رحمه الله held that both the middle Tashahhud and its sitting are obligatory.
[Al-Muhalla bil-Athar: 2/299-301]
This is also the view of Ahmad رحمه الله, Layth رحمه الله, and Ishaq رحمه الله.
However, Abu Hanifah رحمه الله, Malik رحمه الله, and Shafi‘i رحمه الله considered these two acts as not obligatory.
[Al-Fiqh al-Islami wa Adillatuhu: 2/850; Al-Mughni: 2/217; Nayl al-Awtar: 1/103]
◈ Evidence Used by Those Who Do Not Consider It Obligatory ◈
They cite the Hadith of ‘Abdullah ibn Buhaynah (رضي الله عنه):
"ان رسول الله قام من اثنتين من الظهر لم يجلس بينهما"
[Bukhari: 1224-1225; Kitab al-Jumu‘ah: Bab Ma Ja’a fi al-Sahw idha Qama min Rak‘atay al-Faridah; Muslim: 570; Muwatta: 1/96; Darimi: 1/352; Abu Dawood: 1034; Tirmidhi: 389; Nasa’i: 3/19; Ibn Majah: 1206]
"The Messenger of Allah ﷺ stood up after two Rak‘ahs of Dhuhr without sitting in between them, and when he completed the prayer, he made two prostrations and then offered Salam."
Ibn Hazm رحمه الله wrote that this argument holds no weight because the same Sunnah that establishes its obligation also indicates that if forgotten, Sujood as-Sahw suffices.
[Al-Muhalla bil-Athar: 2/301]
✔ Verdict:
The stronger opinion is that the middle Tashahhud and its Qa‘dah are obligatory, just like the final Tashahhud and Qa‘dah. The only difference is that if the middle Tashahhud is omitted forgetfully, Sujood as-Sahw compensates for it, whereas in the case of the final Tashahhud, this is not sufficient.
[Al-Mughni: 2/217; Nayl al-Awtar: 1/103]
✿ Jalsah al-Istirahah (Resting Sitting Posture) ✿
Definition:
Jalsah al-Istirahah is the brief, calm sitting after the second prostration of the first and third Rak‘ahs, before rising for the next Rak‘ah. It is considered Sunnah.
Hadith of Malik ibn Huwairith (رضي الله عنه):
He observed the Prophet ﷺ performing Salah:
"فإذا كان فى وتـر مـن صــلاتــه لـم ينهض حتى يستوى قاعدا"
[Bukhari: 823; Kitab al-Adhan: Bab Man Istawa Qa‘idan fi Witr min Salatihi Thumma Nahaḍ; Abu Dawood: 823; Tirmidhi: 276; Nasa’i: 2/234; Bayhaqi: 2/123; Ibn Khuzaymah: 1/342; Ibn Hibban: 3/302; Sharh al-Sunnah: 2/267; Ahmad: 5/53]
"When the Prophet ﷺ was in an odd-numbered Rak‘ah, he would not rise until he sat up completely."
Opinions of Scholars:
- Shafi‘i رحمه الله: It is legislated and Sunnah.
- Ahmad رحمه الله, Abu Hanifah رحمه الله, Malik رحمه الله: It is not Sunnah.
[Sharh al-Muhadhdhab: 3/419; Hilyat al-‘Ulama’: 1/123; Rawdat al-Talibin: 1/365; Al-Mabsut: 1/23; Kashshaf al-Qina‘: 1/355]
Ibn Baz رحمه الله said it is not obligatory.
[Al-Fatawa al-Islamiyyah: 1/247]
✦ Arguments of Those Who Deny Its Sunnah Status ✦
① Hadith of Abu Hurayrah (رضي الله عنه):
"كان النبى صلى الله عليه وسلم ينهض فى الصلاة على صدور قدميه"
[Da‘if: Da‘if Tirmidhi: 47; Kitab al-Salah: Bab Kayfa al-Nuhud min al-Sujud; Irwa’ al-Ghalil: 362; Tirmidhi: 288]
"The Prophet ﷺ would stand up in prayer upon the balls of his feet."
- Imam Tirmidhi رحمه الله noted that Khalid ibn Ilyas (also called Khalid ibn Ayyas), a narrator of this Hadith, is considered weak by the scholars of Hadith.
- ‘Abd al-Rahman Mubarakpuri رحمه الله said Khalid ibn Ayyas is abandoned (matruk).
[Tuhfat al-Ahwadhi: 2/181] - Ibn Hajar رحمه الله also regarded him as matruk al-hadith.
[Taqrib al-Tahdhib: 1/211] - Al-Dhahabi رحمه الله wrote that Imam Bukhari gave him no consideration, and Imam Ahmad and Imam Nasa’i deemed him matruk.
[Mizan al-I‘tidal: 2/407]
② Another narration:
"انه صلى الله عليه وسلم كان يقوم كأنه السهم"
[Majma‘ al-Zawa’id: 2/138]
"He ﷺ used to rise as if he were an arrow."
- The chain includes Khatib ibn Jahdar, who is a liar (kadhdhab).
③ View from Hidayah:
The author of Al-Hidayah interpreted Jalsah al-Istirahah as a result of the Prophet’s ﷺ old age.
[As quoted in Tuhfat al-Ahwadhi: 2/178]
In response, Ibn Hajar رحمه الله said:
"Such interpretation requires evidence."
[Al-Dirayah: 1/147]
Indeed, the Prophet ﷺ said to Malik ibn Huwairith (رضي الله عنه) at the time of parting:
"صلوا كما رأيتموني أصلى"
"Pray as you have seen me praying."
And this same companion narrated the Hadith about Jalsah al-Istirahah, confirming it without attributing it to old age. Therefore, his narration serves as a valid proof in this matter.
✔ Conclusion:
The preferred opinion is that Jalsah al-Istirahah is Sunnah and recommended (Mustahabb). The Ahadith that do not mention it do not negate its permissibility, but simply do not establish its obligation.
[For detailed references, see: Fath al-Bari: 2/564; Nayl al-Awtar: 2/101; Tuhfat al-Ahwadhi: 2/182; Sabil al-Salam: 1/430]
