The stages of fasting at the beginning of Islām

بسم الله الرحمن الرحيم

Three days of every month

Ibn Kathīr said: At the beginning of Islām, they fasted three days of every month, then this was abrogated by the fast in the month of Ramadān. This was narrated from Mu’ādh, ibn Mas’ūd, Ibn ‘Abbās, and others. (Umdatul Tafsīr 1/218)

Ibn ‘Abbās said regarding the verse: ‘Oh you who believe! Fasting is prescribed for you as it was prescribed to those before you…‘, it was three days of every month, then it was abrogated by what Allāh revealed regarding fasting in the month of Ramadān…(Ibn Jarīr 3/157)

Day of ‘Āshūrah

Jābir bin Samurah reported that the Messenger of Allāh (ﷺ) commanded us to observe fast on the day of ‘Āshūrah and encouraged us to do so and he would check on us when that day came. But when (fasting) in Ramadān was made obligatory, he neither commanded us nor forbade us, and he did not check on us. (Sahīh Muslim 1128)

‘Abdullāh bin Mas’ūd said: (The day of ‘Āshūrah) is a day on which the Messenger of Allah (ﷺ) used to observe fast before the (fasting) in the month of Ramadān (became) obligatory. But when it became obligatory the (fasting of ‘Āshūrah) was abandoned (as obligatory). (Sahīh Muslim 1127)

Mu’ādh bin Jabal said: Prayer passed through three stages and fasting also passed through three stages. As for fasting The Messenger of Allāh (ﷺ) used to fast for three days every month, and would fast on the day of ‘Āshūrah. Then Allāh revealed the verse ‘Oh you who believe! Fasting is prescribed for you as it was prescribed to those before you…’ so whoever wished to fast would fast and whoever wished not to fast, and instead feed a poor person then he was permitted to do so… After this, fasting was obligated on the one who witnessed the month (of Ramadān), and the traveler was required to make up the missed days, and the old man/woman who could not fast was required to feed the poor… (Abū Dawūd 507).

The signs of the Hour – Arabia return to rivers/meadows

بسم الله الرحمن الرحيم

لا تَقُومُ السَّاعَةُ حتَّى تَعُودَ أرْضُ العَرَبِ مُرُوجًا وأَنْهارًا

“The Hour will not be established until the land of Arabia returns to meadows and rivers.” (Sahīh Muslim 157)

Shaykh Ibn Uthaymīn said:.. until the Arabian Peninsula returns to meadows and rivers), meaning until it becomes meadows and rivers. The meadows are gardens, farms/arable land. Rivers are known as the waters that flow on the surface of the earth. If we look at our reality today, we find that (this) has occurred, which is that the Arabian Peninsula, that barren land, has now become meadows and rivers. How did they become rivers? With the water that springs from it, artesian wells, etc… and as for it being a meadow, this is apparent (i.e. observed to all). (Fatawā al-Haram al-Makkī 02b-1413, slightly abridged)

The Arabian Peninsula was once meadows and rivers

In 2014, a conference was held called ‘Green Arabia’ at the University of Oxford, a mention of some of the findings;

“As a starting point for the research, the team analysed satellite imagery which reveals a network of ancient rivers and lakebeds in the Arabian Peninsula.”

“The researchers say the finds [of 2013, which included an elephants carpal bone, and two pieces of tusk belonging to an extinct genus of elephants] are hugely significant because they suggest that in order to support the life of big beasts, today’s arid terrain was much wetter and greener in the past.”

(University of Oxford, Tusk Suggests Greener, Wetter Arabian Desert In The Past)

In the Guest Editorial of ‘Green Arabia: Human prehistory at the Crossroads of Continents’ (p.3), it is mentioned:

“Ancient rivers, lakes and marshes are now known to be common hydrological features across the Arabian Peninsula.”

Andrew Lawler says:

“During the wet spells, lakes filled up, rivers ran, and a savannah like environment resembling that of today’s East Africa dominated Arabia. There could be tens of thousands of former lakes and wetlands.”

(In Search Of Great Arabia)
Image showing the ancient river network and greenery in Saudi Arabia.

(In Search of Great Arabia by Andrew Lawler)

An abandoned sunnah in Wudū: wiping the head three times

بسم الله الرحمن الرحيم

Wiping the head three times

Hadīth 1.

عَنْ أَبِي حَيَّةَ، قَالَ قَالَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ أَلَا أُرِيكُمْ كَيْفَ كَانَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ قُلْنَا بَلَى قَالَ فَأْتُونِي بِطَسْتٍ وَتَوْرٍ مِنْ مَاءٍ فَغَسَلَ يَدَيْهِ ثَلَاثًا . . . وَمَسَحَ بِرَأْسِهِ ثَلَاثًا وَغَسَلَ رِجْلَيْهِ ثَلَاثًا‏

Abū Hayyah said:
‘Ali (رضي الله عنه) said: Shall I not show you how the Prophet (ﷺ) of Allāh used to do ablution? We said: Yes indeed. He said: Bring me a large vessel and a small vessel of water. He washed his hands three times . . . he wiped his head three times; and he washed his feet three times. (Musnad of Imām Ahmad 1630. Declared Hasan by Al-Arnāūt)

Hadīth 2.

حَدَّثَنِي حُمْرَانُ، قَالَ رَأَيْتُ عُثْمَانَ بْنَ عَفَّانَ تَوَضَّأَ ‏. . . وَقَالَ فِيهِ وَمَسَحَ رَأْسَهُ ثَلاَثًا ثُمَّ غَسَلَ رِجْلَيْهِ ثَلاَثًا ثُمَّ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم تَوَضَّأَ هَكَذَا

Humrān narrated: I saw ‘Uthmān b. ‘Affān (رضي الله عنه) performing ablution . . . he wiped his head three times. He then washed his feet three times. He then said : I saw the Messenger of Allāh (ﷺ) performing ablution in this manner. (Abū Dawūd 107. Declared Hasan Sahīh by Al-Albānī)

Al-Albānī said regarding the narration collected by Abū Dawūd:

It is authentic from the hadīth of ‘Uthmān that the Prophet (ﷺ)  wiped his head three times.

Reported by Abū Dawūd with two good chains (hasan) of transmission and there is also a third good chain (hasan) of transmission and I’ve spoken about these chains in some detail in Sahīh Abū Dawūd number 95 & 98. (Tamām al-Minnah pg. 91)

Ibn Mulaqqin said: The people of knowledge agreed that washing thrice for purification is recommended except for the head. What is known from al-Shāfī is that it is (likewise) recommended (i.e. three wipes), contrary to the other three imāms. The evidence for al-Shāfī is what was collected by Abū Dawūd with a good chain of transmission from the hadīth of Humrān on the authority of ‘Uthmān that he (ﷺ)  “wiped his head three times”.

From the salaf who held (wiping the head three times): Anas b. Mālik, Sa’īd b. Jubayr, ‘Atā, and Zādhān, and Maysarah. (Abridged, al-‘Ilām bi Fawāid ‘Umdatul-Ahkām 1/345-346. See also al-Awsat of al-Mundhir 2/41)

Al-San’ānī said: Abū Dawūd narrated the hadīth of ‘Uthmān of the three wipings (of the head), from two paths, one of which was authenticated by Ibn Khuzaymah, and that is sufficient to confirm this Sunnah.

This is a Sunnah that can sometimes be done and sometimes left out. (Summarised, Subul-Salām, Sharh Bulūgh al-Marām)

The one who sits with the people of evil/innovation then it’s a proof of his love for them – Sh. Al-Fawzān

بسم الله الرحمن الرحيم

Imām al-Barbahārī (d. 329H) said:

وإذا رأيت الرجل يجلس مع أهل الأهواء فاحذره, وعرفه, فإن جلس معه بعدما علم فَاتَّقِهِ, فإنه صاحب هوى

If you see a man sitting with the people of desires, warn him and inform him. But if he sits with him after having known, stay away from him because he is equally a person of desires

Explanation

Shaykh Sālih al-Fawzān said:

The people of desires are those who follow their desires and inclinations. They do not follow the Qur’ān and Sunnah, they follow only what their heart desires. Their way is to misinterpret, distort or reject what comes in the Qur’ān and Sunnah when it disagrees with their way and desires.

The author (al-Barbahārī) is saying; you should beware of sitting with those people because they will influence you, and you may become pleased with their way, becoming of them.

So distance yourself from them, do not sit with the people of innovation regardless of whether the innovation is creed-based like the Jahmiyyah or Mu’tazilah, or worship based like those who worship Allāh based on ignorance and misguidance, such as the Sufis and those who agree with them.

Innovations differ but they are all evil, they should not be tolerated. One should not say this is a small innovation. Do not be lenient with innovations.

If you see a man sitting with innovators, be cautious of him because him sitting with them is a proof that he loves them and is friendly with them, and they have, perhaps influenced him.

The person who sits with good people, such is proof that he loves good and it’s people, but the one who sits with evil people, it is proof that he loves evil and it’s people.

Allāh says:

وَقَدۡ نَزَّلَ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَايَٰتِ ٱللَّهِ يُكۡفَرُ بِهَا وَيُسۡتَهۡزَأُ بِهَا فَلَا تَقۡعُدُواْ مَعَهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦٓ إِنَّكُمۡ إِذٗا مِّثۡلُهُمۡۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَٰفِقِينَ وَٱلۡكَٰفِرِينَ فِي جَهَنَّمَ جَمِيعًا ١٤٠

And it has already been revealed to you in the Book (this Qur’ān) that when you hear the Verses of Allāh being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allāh will collect the hypocrites and disbelievers all together in Hell. (Al-Mā’idah:140)

(Sharh as-Sunnah, summarised and slightly paraphrased 2/222-225)

Shaykh Rabī’ said:

The Messenger of Allāh (ﷺ) has warned against sitting with evil people, and there is nothing more evil than sitting with the people of innovation, who are worse than the sinners and criminals.

The Messenger of Allāh (ﷺ) said:

مَثَلُ الْجَلِيسِ الصَّالِحِ وَالسَّوْءِ كَحَامِلِ الْمِسْكِ وَنَافِخِ الْكِيرِ، فَحَامِلُ الْمِسْكِ إِمَّا أَنْ يُحْذِيَكَ، وَإِمَّا أَنْ تَبْتَاعَ مِنْهُ، وَإِمَّا أَنْ تَجِدَ مِنْهُ رِيحًا طَيِّبَةً، وَنَافِخُ الْكِيرِ إِمَّا أَنْ يُحْرِقَ ثِيَابَكَ، وَإِمَّا أَنْ تَجِدَ رِيحًا خَبِيثَةً

The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him, but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him. (Sahīh al-Bukhārī 5534)

‘The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him‘, so you benefit and win in any case (with the good companion).

As for sitting with the evil person then you are a loser with him and harm will inevitably come to you as a result of him – he will either burn you or burn your clothes or harm you.

(‘Awn al-Bārī 2/345-347, abridged)

The recommendation to pray on the right side of the rows

بسم الله الرحمن الرحيم

The prophet (ﷺ) said:

أَنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى مَيَامِنِ الصُّفُوفِ

Verily, Allāh and His angels send blessings upon those on the right side of the prayer rows.

(Declared Hasan by Ibn Hajr in al-Fath 2/213 and Al-Arnā’ūt in Sahīh Ibn Hibbān 5/534)

Al-Barā said:

كُنَّا إِذَا صَلَّيْنَا خَلْفَ النَّبِيِّ ﷺ أَحْبَبْنَا أَنْ نَكُونَ عَنْ يَمِينِهِ

When we prayed behind the Messenger of Allāh (ﷺ) we liked to be on his right side.

(Abū Dawūd 615. Declared Sahīh by Ibn Hajr in al-Fath 2/213 and Al-Arnā’ūt in Sharh as-Sunnah 2/200)

Ibrāhīm al-Nakha’ī (d.95H) said: It is recommended (to pray) on the right side of the imām. (Musanaf Ibn Abī Shaybah #3458)

Shaykh Ibn Bāz said: ‘Allāh and His angels send blessings upon those on the right side of the prayer rows’: this indicates that the right side is better and is more virtuous than the left.

Whilst noting that the right side of the row is better than the left, it is obligatory to complete the rows before beginning a new row. Thus, one fills the right and left side of the first row before starting onto the second row, and so on. (Summarised, Sharh Riyād al-Sālihīn #1094)

What are the things that makes ghusl obligatory

بسم الله الرحمن الرحيم

1. The ejaculation of semen, regardless of whether one is awake or asleep

The prophet (ﷺ) said:

إِنَّمَا الْمَاءُ مِنَ الْمَاءِ

Water (i.e. semen) is only cleansed with water (i.e. ghusl) (Sahīh Muslim 343)

He also (ﷺ) said:

عَنْ أُمِّ سَلَمَةَ ـ رضى الله عنها ـ قَالَتْ جَاءَتْ أُمُّ سُلَيْمٍ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ لاَ يَسْتَحِي مِنَ الْحَقِّ، فَهَلْ عَلَى الْمَرْأَةِ غُسْلٌ إِذَا احْتَلَمَتْ فَقَالَ ‏ “‏ نَعَمْ إِذَا رَأَتِ الْمَاءَ

Um Salamah narrated: Um Sulaim came to Allāh’s Messenger (ﷺ) and said, “O Allāh’s Messenger (ﷺ)! Verily, Allāh does not shy away from the truth. If a woman has a wet dream, is it essential for her to take ghusl? He replied, “Yes if she sees liquid.” (Sahīh al-Bukhārī 6121)

When one is awake as opposed to when one is asleep, the emerging of the semen has to be due to lust for it to require ghusl. The prophet (ﷺ) said:

إذَا حَذَفْتَ الْمَاءَ فَاغْتَسِلْ مِنَ الْجَنَابَةِ، فَإِذَا لَمْ تَكُنْ حَاذِفًا فَلَا تَغْتَسِلْ

If the liquid is ejaculated (hadhifat), one must make ghusl due to sexual impurity. If it was not ejaculated (hādhifan), there is no ghusl. (Ahmad 1/107, al-Irwā of Al-Albānī 1/162)

Al-Shawkānī said: Hadhaf means to shoot and this will only occur if there is lust involved. Thus the author [of the book Al-Shawkānì was commenting upon] has said if the semen is emitted not out of lust, such as due to illness or malady, then it is not obligatory to make ghusl. (Nayl al-Awtār 1/275)

If someone experiences a wet dream but sees no fluids, then ghusl is not obligatory. However if one finds the fluids but does not recall the dream, it is obligatory to male ghusl. Āisha narrated:

قَالَتْ سُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الرَّجُلِ يَجِدُ الْبَلَلَ وَلاَ يَذْكُرُ احْتِلاَمًا قَالَ ‏”‏ يَغْتَسِلُ ‏”‏ ‏.‏ وَعَنِ الرَّجُلِ يَرَى أَنَّهُ قَدِ احْتَلَمَ وَلاَ يَجِدُ الْبَلَلَ قَالَ ‏”‏ لاَ غُسْلَ عَلَيْهِ

The Messenger of Allāh (ﷺ) was asked about a person who found wetness (on his body or clothes) but did not recall a wet dream. He replied: He should take ghusl. He was asked about a person who remembered that he had a sexual dream but did not find wetness. He replied: Ghusl is not necessary for him. (Abū Dawūd 236. Declared Hasan by Al-Albānī)

2. Sexual intercourse even if one does not ejaculate

The prophet (ﷺ) said:

إِذَا جَلَسَ بَيْنَ شُعَبِهَا الأَرْبَعِ ثُمَّ جَهَدَهَا فَقَدْ وَجَبَ عَلَيْهِ الْغُسْلُ وَإِنْ لَمْ يُنْزِلْ

When a man places himself between her four parts and has sexual intercourse, ghusl becomes obligatory, even if there is no ejaculation. (Sahīh Muslim 348)

3. A non-muslim embracing Islām

عَنْ قَيْسِ بْنِ عَاصِمٍ، أَنَّهُ أَسْلَمَ فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم أَنْ يَغْتَسِلَ بِمَاءٍ وَسِدْرٍ

Narrated from Qais bin ‘Āsim that he accepted Islām, and the Prophet (ﷺ) commanded him to perform ghusl with water and lotus leaves. (al-Nasā’i 188. Declared Sahīh by Al-Albānī and Al-Arnā’ūt)

4. When the menstrual cycle and post-natal bleeding comes to an end

The prophet (ﷺ) said to Fātimah bint Abī Hubaysh:

فَإِذَا أَقْبَلَتِ الْحَيْضَةُ فَدَعِي الصَّلاَةَ، وَإِذَا أَدْبَرَتْ فَاغْتَسِلِي وَصَلِّي

Leave the prayers when the menses begins and when it has finished, take ghusl and start praying. (Al-Bukhārī 320)

Post-natal bleeding carries the same ruling as menstruation in this manner according to ijmā’ – the concensus of the scholars.

[Imām al-Mundhir said: (the jurists) agreed that women who become pure from their post-natal bleeding must perform ghusl. (Al-Ijmā’ #31)

5. On Fridays

The prophet (ﷺ) said:

الْغُسْلُ يَوْمَ الْجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ

Ghusl on Friday is compulsory for every Muhtalim – every Muslim person who has reached puberty (Al-Bukhārī 858)

(All the above has been taken from Al-Wajīz by Dr. ‘Abdul-‘Adhīm al-Badawī pg. 60-62)

Every act of worship that the companions did not worship with, then do not worship with it

بسم الله الرحمن الرحيم

Shaykh al-Albānī said:

We mentioned to you previously the narration of Hudhayfah ibn al-Yamān: “Every act of worship that the Companions of the Messenger of Allāh (ﷺ), did not worship with, then do not worship with it.” Another narration on the authority of ‘Abdullāh ibn Mas’ūd : “Follow and do not innovate, for you have been sufficed by the ancient affair.” “Follow”, Most people do not give weight out of ignorance or disregard for the command of this by Ibn Mas’ūd. “Follow and do not innovate, for you have been sufficed .” What is the meaning of “sufficiency”? Meaning, our Lord has legislated for you the religion, of obedience and of worship. If the most devout people among us Muslims after the Messenger of Allāh (attempted to) they would not be able to perform all the acts of worship that Allāh legislated on the tongue of his Prophet (ﷺ).

(Abridged, Silsilah al-Hudā wa al-Nūr 711)

ذكرنا لكم في أخر ما ذكرنا أثر حذيفة بن اليمان “كل عبادة لم يتعبّدها أصحاب رسول الله صلى الله عليه وأله وسلم فلا تعبّدوها ” ، أثر آخر عن عبد الله بن مسعود رضي الله تعالى عنه قال ” اتبعوا ولا تبتدعوا فقد كفيتم عليكم بالأمر العتيق ” “اتبعوا” أكثر الناس لا يقيمون وزنا جهلا أو تجاهلا لأمر بن مسعود هذا رضي الله تعالى عنه “اتبعوا ولا تبتدعوا فقد كفيتم” شو معنى كفيتم ؟ يعني ربنا عز وجل شرع لكم من الدين، من الطاعة ومن العبادة لو كان أعبد الناس بين ظهرانينا معشر المسلمين بعد رسول الله صلى الله عليه وسلم لما استطاع أن يقوم بكل العبادات التي شرعها الله عز وجل على لسان نبيه صلى الله عليه وآله وسلم

When is the Hour which supplication is answered on Jumu’ah?

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

يَوْمُ الْجُمُعَةِ ثِنْتَا عَشْرَةَ ‏يُرِيدُ سَاعَةً ‏ لاَ يُوجَدُ مُسْلِمٌ يَسْأَلُ اللَّهَ عَزَّ وَجَلَّ شَيْئًا إِلاَّ آتَاهُ اللَّهُ عَزَّ وَجَلَّ فَالْتَمِسُوهَا آخِرَ سَاعَةٍ بَعْدَ الْعَصْرِ

Friday consists of twelve (hours). Amongst them there is an hour in which a Muslim does not ask Allāh for anything except that Allāh gives it to him. So seek it in the last hour after ‘Asr. (Abū Dawūd 1048. Declared Sahīh by Al-Albānī)

وروى سعيد بن منصور بإسناد صحيح إلى أبي سلمة بن عبد الرحمن أن ناسا من الصحابة اجتمعوا فتذاكروا ساعة الجمعة ثم افترقوا فلم يختلفوا أنها آخر ساعة من يوم الجمعة

Sa’ìd ibn Mansūr reported via an authentic chain of transmission up to Abū Salamah ibn ‘Abdur-Rahmān that a group of the companions of the Prophet (ﷺ) gathered and discussed regarding the hour that is on Jumu’ah. When they dispersed, they did so after agreeing that it was the last hour of Jumu’ah (after ‘Asr). (Fath al-Bārī of Ibn Hajr 2/483, Zād al-Ma’ād of Ibn al-Qayyim 1/379).

Al-Albānī said: The companions (of the Prophet (ﷺ)) agreed that (the hour) is during the last hour (after ‘Asr) during Jumm’uah, therefore it is not permitted to contradict them. (Sahīh Targhīb wa Tarhīb 1/441).

The Qur’ān will either be a proof for you or against you!

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

والقرآن حجة لك أو عليك

The Qur’ān is a proof for you or against you. (Sahīh Muslim 223)

Ibn Mas’ūd said: “The Qur’ān intercedes for it’s people and its intercession will be accepted. If a person put the Qur’ān in front of him (as a guide), it would lead him to paradise. If a person put it behind him (ignored it and abandoned it), it would lead him to hellfire. (Jāmi’ al-‘Ulūm wa al-Hikam 2/27. Declared Sahīh by Shu’ayb al-Arnā’ūt)

Shaykh al-‘Uthaymīn said: It (the Qur’ān) will either be in your favour, and that is if you reach Allāh with it and fulfill the obligations of this Great Qur’ān by believing in its narrations, acting upon its commands, avoiding its prohibitions, and venerating and honoring this Noble Qur’ān.

But if the matter is opposite; you put down the Qur’ān, abandoned it in words, meaning, and action, and did not observe its obligations; it will be a witness against you on the Day of Resurrection (Sharh Riyād al-Sālihīn 1/192)

Shaykh al-Fawzān said: You do not have any excuse for not carrying out what has been revealed in the Qur’ān because the Qur’ān has reached you – by way of recitation of it or by ways of the copies of the Qur’ān (being accessible to you).

The Qur’ān has also been made easy for whoever intends to learn it, and this is part of establishing the proof against mankind.

The Qur’ān has reached you, so there will be no excuse for anyone to say on the Day of Resurrection: “I did not know and nothing reached me.” Allāh says:

قَدۡ كَانَتۡ ءَايَٰتِي تُتۡلَىٰ عَلَيۡكُمۡ فَكُنتُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡ تَنكِصُونَ ٦٦

Indeed My Verses used to be recited to you, but you used to turn back on your heels (denying them, and with hatred to listen to them) (23:66). (Summarised from Sharh al-Arba’īn al-Nawawiyyah 1/245)

Neglected Sunnah of the Prayer – Sitting Mutawarrikan in the last tashahhud

بسم الله الرحمن الرحيم

A description of al-tawarruk:

Shaykh Al-Albānī said: He (ﷺ) would sit mutawarrikan in the last tashahhud, with his left upper thigh on the ground, and both his feet protruding from one side (i.e. right side), his left foot would be under his (right) thigh and shin, his right foot would be upright on its toes, or sometimes he would spread it along the ground. His left palm would cover his left knee, leaning heavily on it. (Sifat al-Salāh pg. 981-989)





Evidence of sitting mutawarrikan 





1) Abū Humayd al-Sā’idī said in the presence of ten companions of the prophet (ﷺ): “I am more knowledgeable than any of you regarding the prayer of the Messenger of Allāh (ﷺ).” They said: “So present it (i.e. what you know).” He then mentioned the hadīth, saying: “he (ﷺ) bent the toes of his feet (turning them towards the Qiblah) when he prostrated, then he would say “Allāhu Akbar,” and raise his head (to sit up). He would place his left foot horizontally (on the ground) sitting on it. And he would perform the second rak’ah in a similar manner.” Then he mentioned the hadīth. And said: “Until (when) he would perform the prostration (i.e. rak’ah) that precedes the Taslīm (salutation), he would move his left leg further and sit Mutawarrikan (on the buttocks) – on the left side.” They said: “You are right. This is how he (ﷺ) used to pray.” (Abū Dawūd 963. Declared Sahīh by Al-Albānī. A more detailed account of the above can be found in no. 730 of Abū Dawūd)







2) In the version in Sahīh al-Bukhārī (828) he said:… “On sitting in the second rak’ah he (ﷺ)  sat on his left foot and propped up the right one (i.e muftarishan); and in the last rak’ah he pushed his left foot forward (under the shin) and kept the other foot propped up and sat on the buttocks.” 












3) ‘Abdullāh ibn Zubayr narrated on the authority of his father: “When the Messenger of Allāh (ﷺ) sat in prayer, he would place the left foot between his (right) thigh and shin, and stretch the right foot (along the ground). He placed his left hand on his left knee and placed his right hand on his right thigh, and pointed with his finger.” (Sahīh Muslim 579)










When to sit mutawarrikan







Ibn al-Qayyim said: 





The prophet (ﷺ) performed the tawarruk posture in the last tashahhud that is followed by Taslīm (salutation). 





The context of the hadīth is clear that the tawarruk is legislated in the tashahhud that is followed by the salām in the prayers that contain three or four rak’ah. 





Abū Humayd described how the prophet (ﷺ) sat in the first tashahhud – wherein he sat on his left foot – that he stood up afterwards, and then “Until (when) he would perform the prostration (i.e. rak’ah) that precedes the Taslīm (salutation), he would sit Mutawarrikan.”  This text clearly indicates that the prophet (ﷺ) sat in the tawarruk posture in the second tashahhud. (Abridged from Zād al-Ma’ād 2/112-115)
 












Shaykh Al-Albānī said: 

As for two rak’ah prayers, such as Fajr, the sunnah is to sit muftarishan (i.e. placing the left foot horizontally and sitting on its ankle, whilst raising the right foot vertically so it’s toes are facing the Qiblah). (Sifat al-Salāh pg. 981-989)












Imām Ahmad was asked regarding al-Tawarruk in prayer. He said: It is (done) in Dhuhr, ‘Asr, Maghrib, and ‘Ishā. (Masā’il Imām Ahmad of Ibn Hāni no. 389)