Question # 532: Assalamu ‘laikum warahmatullahi wabarakatuh, I have read a book named: “Namaz e Nabwi (Jadeed Edition)” Here I have found a Hadith Sunan Abu Dawood # 730. Here I have one major question. After second prostrate (Sajdah) Hazrat Muhammad (S.W) used to sit in same way as after first prostrate (Sajdah) before standing up for second rakat. If this is true and this is the routine step. so What do I have to do when I offer Namaz with Congregation (Jamat) because here in Pakistan no one follow this step. Please guide me in details. Waiting for your response. Thanks
bismi-llahi r-raḥmani r-raḥīm,
Assalamu ‘laikum warahmatullahi wabarakatuh,
All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).
First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.
Shorter Answer: Jalsah-ul-Istiraahah is a brief pause, sitting for a short while before standing up to perform the next rak’ah after the first or third rak’ah. Although the scholars agree that it is not one of the obligatory parts of prayer, there are three views in this regard; namely, it is permissible at all times, not permissible at all, and, lastly, permissible when needed. It is Sunnah, according to al-Shafi’i, but Abu Hanifah and Maalik did not think the same way and deemed that the sitting mentioned in the hadith happened when Prophet (saws) was old and had put on weight. Some other scholars consider it to be mustahabb (recommended); however, they differ over it while praying behind a Hanafi Imam. Some say that one should follow the Imam and not perform Jalsah-ul-Istiraahah, while others say that since it is a recommended Sunnah, it should be performed as it hardly takes a couple of seconds.
Long Answer: The scholars differed in opinion about the Jalsah-ul-Istiraahah, which is a brief pause, sitting for a short while before standing up to do the following rak’ah after the first or third rak’ah.
Some scholars said that it is permissible at all times, and some stated that it is not at all permissible. There is a third view that it is permissible when needed. However, the scholars are agreed that Jalsah-ul-Istiraahah is not one of the obligatory parts of prayer, nor is it Sunnah mu’akkadah (a confirmed Sunnah).
The three views are mentioned by Shaykh Ibn ‘Uthaymeen in his book Ash-Sharh Al-Mumti’ ‘ala Zaad Al-Mustaqni’:
“The first view: the worshiper does not sit, as mentioned by the author; it is not a Sunnah to sit at all. This is the adopted view (of the Hanbali Mathhab).
The second view: the worshiper sits in all cases, whether or not he needs to sit down for this pause; he sits as an act of worship to Allah, Almighty. This is the view of most scholars of hadith, and these are two contradictory opinions [i.e., the first and second views.]
The third view is moderate between the two: in some cases, it conforms to the first view, and in some other cases, it conforms to the second view. They said, ‘if a person needs to sit down, i.e., he cannot get up without sitting, then he sits as an act of worship, and if he can stand up right away, then he does not sit down.’ This is the view chosen by Ibn Qudaamah and Ibn Al-Qayyim…”
[Furthermore,] Al-Shafi’i and a group of hadith scholars said: it is Sunnah, and it is one of the two opinions narrated from Ahmad because of the hadith narrated by al-Bukhari and the authors of al-Sunan from Maalik ibn al-Huwayrith, who said that he saw the Prophet (صلى الله عليه و سلم) praying Witr, and he did not stand up until he had first sat up straight. (Narrated by al-Bukhari in al-Adhaan). It was reported that Abu Qulaabah (رضي الله عنه) said: “Maalik ibn al-Huwayrith showed us how the Messenger of Allah (صلى الله عليه و سلم) prayed, and when he raised his head from the second prostration in the first rak’ah, he sat and then stood up.” (Reported by all five major scholars of hadith apart from Muslim). The wording, according to al-Bukhari, was: “When he raised his head from the second prostration, he sat and settled on the ground, then he stood up.”
But the majority of scholars, including Abu Hanifah and Maalik, and Ahmad, according to the second opinion narrated from him, did not think that because the other ahadith do not mention this sitting. It may be that the sitting which was mentioned in the hadith of Maalik ibn al-Huwayrith happened at the end of the Prophet’s life when he had put on weight or for some other reason.
[Some other scholars say] that it is mustahabb (recommended) [based on the following:]
- The basic principle concerning the Prophet’s actions is that he did them in order to prescribe them and so that his example may be followed.
- [Jalsah-ul-Istiraahah] is proven in the hadith of Abu Humayd al-Saa’idi, which was narrated by Ahmad and Abu Dawood with a jayyid isnad, in which he [Abu Humayd] described the prayer of the Prophet (صلى الله عليه و سلم) in the presence of ten of the Sahaabah (رضي الله عنهم), and they confirmed that.
[According to Shaykh Assim al-Hakeem, while praying behind a Hanafi Imam, the scholars differ as to the matter; some say that one should follow the Imam and not perform Jalsah-ul-Istiraahah, while others say that since it is mustahabb, a recommended Sunnah, it should be performed as it hardly takes a couple of seconds.]
Nonetheless, Jalsah-ul-Istiraahah is short, and there is no supplication to be said in it; Shaykh Ibn ‘Uthaymeen, “There is no supplication for Jalsah-ul-Istiraahah.”
(Unless stated otherwise, the above reply is based on various answers on similar topics provided by:
- Islamqa.info; and
- Islamweb.net, a website belonging to the Ministry of Awqaf and Islamic Affairs in the State of Qatar)
Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.