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English translation
389. Ma'dān [bin Ṭalḥah] said: "I met Abū Ad-Dardā', and I asked him what I had asked Thawbān, so he said: 'Perform prostrations, for I heard Allāh's Messenger ﷺ saying: 'No worshipper performs a prostration to Allāh except that by it, Allāh will raise him a level, and erase a sin from him for it.'"(Ṣaḥīḥ)
[He said: Ma'dān bin Ṭalḥah Al-Ya'marī is also called Ibn Abī Ṭalḥah].
[He said:] There are narrations on this topic from Abū Hurairah, [Abū Umāmah] and Abū Fāṭimah.
Abū 'Eisā said: The Ḥadīth of Thawbān and Abū Ad-Dardā' about many bowings and prostrations is a Ḥasan Ṣaḥīḥ Ḥadīth.
The people of knowledge differ over this [topic], some of them said that lengthening the standing in
Ṣalāt is more virtuous than many bowings and prostrations. Some of them said that many bowings and prostrations is more virtuous than lengthy standing.
Ahmad bin Hanbal said: "Ahādīth have been related from the Prophet ﷺ about this" and he (Ahmad) did not make any decision about it.
Ishāq said: "As for the daytime, then more bowings and prostrations (is more virtuous), but for the nighttime, then the lengthy standing (is more virtuous). Except in the case of a man who knows only a Juz' (a part of Qur'an) which he recites in the night. Then more bowings and prostrations in this case is better to me because he recites the Juz' and he will benefit from the many bowings and prostrations (as well)."
Abū 'Eisā said: Ishāq only said this because this is how the night prayer of the Prophet ﷺ was described, it was described with lengthy standing. But as for the daytime his prayer was not described with lengthy standing as in the case of the nighttime.
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Commentary
The abundance of Rak'ah is better during the day and long standing during the night, said Imām Ishāq and Abū Yūsuf; and this is according to the practice of the Messenger of Allāh. But if a person has a specified routine for the night (specific recitation), then the abundance of Rak'ah is better, thus he would perform his routine along with the reward of abundant Rukū' and Sujūd. Thus one thing is better for someone according to his circumstances and conditions and the other is better for someone else.
