Salafi Research Institute SRI
Abu Khuzaimah Ansari
This resting period although is observed by many Muslims, it is sometimes or often rushed and not given due importance. Jalsah Istraha is resting for a short period after the second prostration. This resting is connected to the end of the first and third rakah since one has to sit to recite the Tashahud in the second and fourth rakah by default.
After the second prostration of first and third rakah we should sit in the iftirash position i.e. sit on our left leg and foot while the right foot is upright and toes point towards the Qiblah. This sitting should be so that the limbs are at east and comfortable while the bones return to their place properly. Then we should proceed to stand up for the second and fourth rakah.
Imam al-Bukhari establishes the chapter heading, “Sitting up straight in a witr prayer (i.e., an odd Rakah) and then Standing up.”
Malik b. Huwayrith al-Laythi (RadhiAllahu Anhu) said,
I saw the Prophet Sallalalhu Alayhi Wasallam praying and in the odd rakahs of the prayer, he used to sit for a moment before getting up. (Bukhari no.823)
In the following hadith in al-Bukhari part of the wording are
“…and when he raised his head from the second prostration he would sit for a while and then support himself on the ground and get up”. (Bukhari no.824)
Imam at-Tirmidhi established the following chapter heading, “What has been related Regarding the Description of Getting up from the Prostration”.
Malik b. Huwayrith al-Laythi (RadhiAllahu Anhu) said,
I saw the Prophet Sallalalhu Alayhi Wasallam praying and in the odd rakahs of the prayer, he used to sit for a moment before getting up. (at-Tirmidhi no.287)
The only difference between the two hadith is al-Bukhari mentions “Qa’idan” and at-Tirmidhi mentions “Jalisan”
Imam Abu Dawud brings a lengthy hadith from Abu Humayd as-Sa’di, a part of which mentions regarding the first rakah,
“…then he raised his head, bent his left foot and sat on it so that every bone returned to its place properly…” (Abu Dawud (no.730), at-Tirmidhi (no.304), Ibn Majah (no.1061)
Imam at-Tirmidhi mentions after the hadith, “The hadith is Hasan Sahih. Some of the people of knowledge act on this and this is the view of Ishaq and some of our companions (Ba’du Ashabina)” (at-Tirmidhi no.287)
Shaikh Muhammad b. Ali b. Adam Musa al-Ityubi traced the hadith to the following books of hadith, al-Bukhari (1/208), Abu Dawud (no.844), Nasa’i (2/234) (al-Mujtaba), (no.651) (al-Kubra), Sahih Ibn Khuzaymah (no.686), Sharh Mushkil Athar (no’s 6069, 6070), Sahih Ibn Hibban (no.1934), al-Bayhaqi in al-Kubra (no.2/132) and al-Baghawi in Sharh as-Sunnah (no.668). (Ittihaf at-Talib al-Ahwadhi Bi-Sharh Jam’i al-Imam at-Tirmidhi (5/428-429)
BENEFIT
Shaikh Muhammad b. Ali b. Adam Musa al-Ityubi said,
“His saying “Ashabana” means the Ahlul Hadith. My clarification has preceded in the introduction of this explanation is that when at-Tirmidhi says “Ashabana” he intends and means Ashabul Hadith – The People of Hadith, so be informed! (Ittihaf at-Talib al-Ahwadhi (5/429)
