📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Movement in the prayer:

Movement in prayer is divided into five categories: obligatory, recommended, permissible, disliked, and forbidden.

As for obligatory movement, it is that upon which the performance of an obligatory act in prayer, or the omission of a forbidden act, depends. Like turning towards the correct direction of the Qiblah (if one was facing incorrectly), or removing one's shoes if one remembers they contain impurity.

As for recommended movement, it is that upon which the perfection of the prayer depends. Such as moving to straighten the prayer row, fill a gap in one's own row, or in the row in front of it.

As for permissible movement, it is the slight movement for a need, such as scratching or returning a greeting with a gesture. Or considerable movement out of necessity, such as praying while in a state of fear or combat. Allah the most high said:

(حَٰفِظُواْ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ وَقُومُواْ لِلَّهِ قَٰنِتِينَ ۝ فَإِنۡ خِفۡتُمۡ فَرِجَالًا أَوۡ رُكۡبَانࣰاۖ فَإِذَآ أَمِنتُمۡ فَٱذۡكُرُواْ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ)
"Maintain with care the [obligatory] prayers and [in particular] the middle [i.e the Asr] prayer and stand before Allah, devoutly obedient. And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember Allah [in prayer], as He has taught you that which you did not [previously] know".
[Al-Baqarah:238-239]

Because one who prays while walking undoubtedly performs considerable movement, but because it is due to necessity, it is permissible and does not invalidate the prayer.

As for disliked movement, it is slight movement for which there is no need and which is not related to perfecting the prayer. Such as cracking one's knuckles, or fiddling with one's beard or nose. If such movement becomes excessive and continuous, it becomes forbidden.

As for forbidden movement, it is excessive, continuous movement without necessity, which contradicts the nature of prayer and takes it out of its proper form, to the extent that if an onlooker saw the person, they would say he is not praying.

Shaykh Al-Utheymeen, may Allah have mercy on him, said: "This is the kind that invalidates [the prayer]; and for this reason, the scholars, may Allah have mercy on them, defined it based on customary understanding. They said: "If movements become excessive and continuous, they invalidate the prayer" without specifying a particular number. The specification by some scholars of it as three movements requires evidence; because whoever specifies something with a particular number or a particular manner, must provide evidence for it. Otherwise, he would be legislating, domineering fashion, in the legislation of Allah". End of speech from "Majmuu' Fataawa, 13/311".

And Ash-Shiyraazi, may Allah have mercy on him, said: "If someone performs an action during prayer that is not part of it, then consider: If it is from the category of its actions, such as bowing or prostrating at an incorrect point [in the prayer], then if it was done intentionally, his prayer is invalidated because he is treating the prayer frivolously. If it was done out of forgetfulness, it is not invalidated, because the Prophet ﷺ prayed Dhuhr as five rak'ahs, they signaled to him, and he then completed his prayer. If he recited the Faatihah twice intentionally, the stated position (in our Madhab) is that his prayer is not invalidated because it is repetition of remembrance, just like if he recited a chapter after Al-Faatihah twice. Some of our companions said it invalidates because it is a pillar which he added to the prayer, making it analogous to adding a bow or prostration". (1)


Footnotes:
1. And the first position is the strongest.

And if one performs an action that is not of the same kind (i.e., not part of the prayer), if it is was little - such as pushing back a passerby in front of him, killing a snake or scorpion, removing his sandals, adjusting his garment, carrying something, or if a man greets him and he responds with a gesture, and similar actions - his prayer is not invalidated. This is because the Prophet ﷺ ordered pushing back a passerby in front, commanded killing the two black ones (the snake and scorpion) during prayer, removed his sandals, carried the daughter of Abu Al-Aas in front of him during prayer, so when he prostrated, he would place her, and when he stood, he would lift her, and was greeted by the Ansaar and responded to them with a gesture during prayer. This is also because a person in prayer cannot avoid minor actions, so his prayer is not invalidated by that.

And if one performs many actions, such as walking several consecutive steps or striking multiple consecutive blows, his prayer is invalidated, as such actions are generally unnecessary… And if one performs many action in a scattered manner, his prayer is not invalidated, based on the narration of Umamah bint Abu Al-Aas, may Allah be pleased with her, as he repeatedly lifted her and placed her, but since it was scattered, it did not break the prayer". End of speech from "Al-Muhadhdhab fee Fiqh Al-Imam Ash-Shaafi'i, 1/167".

Then they differed regarding the definition of little and much.

An-Nawawi, may Allah have mercy on him, said: "The correct and well-known view, which the author [Abu Ishaaq Ash-Shiyraazi] and the majority affirmed, is that the determination of little and much actions is based on customary practice. Thus, what people consider little does not harm the prayer, such as responding to a greeting with a gesture, removing a sandal, adjusting the turban by lifting and placing it, putting on or taking off a light garment, carrying a child and placing them, pushing aside a passerby, spitting on one’s garment, and similar actions. As for what people consider much, such as many consecutive steps or repeated actions, it invalidates the prayer… Then the companions [the Shaafi'iyyah] agreed that much action invalidates the prayer only if it is consecutive. If it is scattered, such as taking a step, then pausing for a while, then taking another step, or taking two steps, then two more steps, with intervals between them, and repeating this many times, even up to a hundred steps or more, it does not harm the prayer without disagreement. The same applies to scattered strikes and other actions". End of speech from "Al-Majmuu', 5/112".

Ash-Shawkaani, may Allah have mercy on him, said: "As for the invalidation of prayer due to being occupied with something not part of it, this is restricted to actions that cause the worshiper to deviate from the posture of prayer, such as someone occupied with sewing, carpentry, excessive walking, prolonged turning around, or similar actions. The reason for its invalidation by such actions is that the required posture of the worshiper becomes altered by that action, to the point that an observer would no longer consider them to be praying". End of speech from "Ad-Daraari Al-Mudhiyyah, 1/93".

And Al-Utheymeen, may Allah have mercy on him, said: "The criterion is customary practice. So, if we see a man performing many movements that are not customary, then it is considered much. Alternatively, it can be said: the criterion is that anyone who sees him performing these actions would think he is not in prayer". End of speech from "Fath Dhil-Jalaali wal-Ikraam, 1/550".


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Cracking the fingers in the prayer:

There is a Hadith on this from Ali, may Allah be pleased with him,  that the Messenger of Allah ﷺ said: "Do not crack your fingers while you are in prayer". Reported by Ibn Maajah (965), but its chain contains Al-Haarith Al-A'war, who is abandoned (Matruuk).

And a hadith from Mu'aadh bin Anas Al-Juhani, may Allah be pleased with him, that the Messenger of Allah ﷺ used to say: "The one who laughs in prayer, the one who turns around, and the one who cracks his fingers are on the same level". Reported by Ahmad (15621), At-Tabaraani (419), Ad-Daraqutni (667), and Al-Bayhaqi (3574) through the chain from Zabbaan bin Faayid, from Sahl bin Mu'aadh bin Anas, from his father.

And Zaabban is weak in Hadith (Da'eef Al-Hadith).

There is also a report on this issue from Ibn Abbas, may Allah be pleased with him, as a mawquuf statement (attributed to him and not the Prophet ﷺ): Reported by Ibn Abu Shaybah (7280), from Wakee', from Ibn Abu Dhi'b, from Shu'bah the freed slave of Ibn Abbas, who said: "I prayed next to Ibn Abbas and cracked my fingers. When the prayer was concluded, he said: 'May your mother be bereft of you! You crack your fingers while you are in prayer".

And Shu'bah is Ibn Dinaar, whose there is differing upon, and he is closer to being weak.

Despite the weakness of these reports, it is disliked to crack the fingers during prayer. Ibn Utheymeen, may Allah have mercy on him, said: "Because it is a form of frivolous action, and it may also cause disturbance to those around him if he is praying in congregation". End of speech from "Ash-Sharh Al-Mumti', 3/234".


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Interlocking fingers during prayer:

In this topic is the Hadith of the freed slave of Abu Sa'eed Al-Khudri that he was with Abu Sa'eed while he was with the Messenger of Allah ﷺ. He said: The Prophet ﷺ entered and saw a man sitting in the middle of the masjid, interlocking his fingers and talking to himself. The Prophet ﷺ gestured to him, but he did not notice. He (the narrator) said: The Prophet ﷺ turned to Abu Sa'eed and said: "When one of you prays, let him not interlock his fingers, for interlocking is from Satan. Verily, one of you remains in a state of prayer as long as he is in the Masjid until he leaves it". Reported by Ibn Abi Shaybah (4824) and Ahmad (11512) from 'Ubaydullah bin Abdurrahman bin Abdullah bin Mawhib, from his uncle Ubaydullah bin Abdullah bin Mawhib, from a freed slave of Abu Sa'eed.

Al-Albaani, may Allah have mercy on him, said in "Ad-Da'eefah, 6815": "This chain is dark; it is has a chain of defects". End of speech.

These defects are:

1. The freed slave of Abu Sa'eed Al-Khudri: He is unnamed.
2. Ubaydullah bin Abdullah bin Mawhib: He is "Majhool", not known.
3. Ubaydullah bin Abdurrahman bin Mawhib: There is difference of opinion concerning him. Al-Haafid said in "At-Taqreeb": "He is not strong".

And the Hadith of Abu Thumamah Al-Hannaat, that Ka'b bin Ujrah met him while he was heading to the Masjid, one of them met the other. He said: He found me while I was interlocking my hands, so he forbade me from that and said: "Indeed, the Messenger of Allah ﷺ said: "When one of you performs Wudhu and performs it well, then goes out intending for the Masjid, let him not interlock his hands, for indeed he is in prayer". Reported by Ahmad (18103), Abu Dawuud (562), Tirmidhi (386), and others.

Abu Thumamah is a Tabi'i and is "Majhool".
Ad-Daraqutni said: "He is not known; he's to be abandoned".
Adh-Dhahabi said:"This report of his is "Munkar".".

Additionally, there is inconsistency in the narration. Al-Haafid Ibn Rajab said regarding its chain of narration: "There is much difference and "Idtiraab".". End of speech from "Fathul-Baari, 3/422".

Al-Haafid Ibn Hajar said regarding its chain: "There is disagreement in it; some have declared it to be weak due to it ." Fath al-Bari (1/566).

To understand this severe disagreement and inconsistency in detail, refer to the book "Al-Jaami' fi Ahkaam Sifat as-Salah" (1/46) by the researcher Dubyaan Ad-Dubyaan, as he extensively compiled the various chains of the narration and the statements of the Imams regarding it.

Al-Haafid Ibn Hajar, may Allah have mercy on him, said regarding his statement: "Chapter on Interlacing the Fingers in the Masjid and Elsewhere. He mentioned in it the Hadith of Abu Musa, which indicates the permissibility of interlacing absolutely, and the Hadith of Abu Hurairah, which indicates its permissibility in the Masjid. And if it is permissible in the Masjid, it is even more permissible elsewhere... Ibn Battal said: "The point of including this chapter heading in the fiqh is to counter what has been reported regarding the prohibition of interlacing (the fingers) in the Masjid. Connected Mursal reports have been narrated regarding it through non-authentic chains of narration". End of speech... And Ibn Al-Muneer said: "The accurate view is that there is no contradiction between these Hadiths, as what is prohibited is doing it in an idle manner. What is in the Hadith is only for the purpose of illustration, and representing the meaning in the mind through a tangible image". I (Ibn Hajar) say: This applies to the Hadith of Abu Musa and Ibn Umar as he said, unlike the Hadith of Abu Hurairah. Al-Isma'eeli reconciled it by saying that the prohibition is restricted to when one is in prayer or intending it, as the one waiting for prayer is considered as one praying. The Hadiths in the chapter indicating permissibility are free from that context. As for the first two (Abu Musa and Ibn Umar), it is apparent. As for the Hadith of Abu Hurairah, because his interlacing only occurred after he thought the prayer had ended, so he is considered as one who has finished praying.

The narration which contains the prohibition of that as long as one is in the Masjid is weak, as we previously mentioned, so it does not contradict the hadith of Abu Hurairah, as Ibn Battaal said". End of the intended meaning from "Fathul Al-Baari, 1/565".

And Al-'Ayni, may Allah have mercy on him, said: "If you say: These hadiths - the hadiths which contain prohibition - oppose the Hadiths of this chapter (the hadiths of Bukhari), I say: They do not rival them in authenticity, nor are they equal". End quote from "Umdatul-Qaari, 4/261".

And it is established as "Mawquuf" (attributed to a Companion) in Sunan Abu Dawuud (912), with an authentic chain of narration, from Isma'eel bin Umayyah, who said: "I asked Naafi' about a man who prays while interlacing his hands. He said: I heard Ibn Umar say: "That is the prayer of those who have incurred anger".

Ibn Rajab, may Allah have mercy on him, said: "The statement of Ibn Umar points to that he disliked it because it resembles the People of the Book. It is also a type of idle/needless action from which prayer should be free, similar to cracking one's knuckles". End of speech from his "Fathul-Baari, 3/426".


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️The person praying looking at what distracts them:

Ibn Qudaamah, may Allah have mercy on him, said: "It is disliked for them to look at what distracts them, or to look in a book. Because of what Aisha, may Allah be pleased with her, reported: "The Messenger of Allah ﷺ prayed in a Khumaysah (a striped garment) with patterns. He said: "The patterns of this garment distracted me. Take it to Abu Jahm bin Hudhayfah and bring me his Anbijaniyyah (a thick, plain cloak) (1) Reported by Bukhari, Muslim, and Abu Dawuud. And the Prophet ﷺ said to Aisha: "Remove this decorated curtain of yours from us, for its images keep appearing to me in my prayer". Reported by Bukhari". End of speech from "Al-Mughni, 2/392".

An-Nawawi, may Allah have mercy on him, said: "The scholars said regarding this Hadith - the hadith of the Khumaysah - that it urges presence of heart in prayer, contemplation of its recitation, remembrances, and purposes, such as submission and humility, and preventing the gaze from extending to what causes preoccupation. And it urges the removal of anything that may cause the heart to be preoccupied, and the dislike of decorating the Mihraab of the Masjid, the walls, engravings, and other distractions. And in it is proof that the prayer is valid even if thoughts and preoccupation of the heart with other than it occur within it. This is by the consensus of those whose are considered when making a consensus". End of speech from "Al-Majmuu', 4/97".

Ibn Abdulbarr, may Allah have mercy on him, said regarding this Hadith: "The patterns of the Khumaysah distracted him ﷺ by his looking at them. He did not mention repeating the prayer, nor restarting it, nor a prostration of forgetfulness. Had any of that been obligatory, he ﷺ would have said it, and he would not have remained silent about it. And had he said it, it would have been transmitted; likewise, had he done it, it would have been transmitted from him, just as the rest of the Sunnahs are transmitted". End of speech from "At-Tamheed, 11/227".


Footnotes:
1. Al-Anbijaniyyah: A thick cloak without patterns. As for the Khumaysah, it is a fine garment, which may have patterns or not. It may be white with patterns, or yellow, red, or black. Al-Khama'is are from the garments of the Arab nobility. End of speech from "At-Tamheed".

🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Smoothing out pebbles or leveling the ground during prayer:

There is a hadith from Mu’ayqib, may Allah be be pleased with him, that the Prophet ﷺ said regarding a man who smooths the ground where he prostrates: "If you must do it, then do it only once".

Reported by Bukhari (1207) and Muslim (546).

Imam An-Nawawi, may Allah have mercy on him, said: "His ﷺ's statement: "If you must do it, then do it only once", means: "Do not do it, but if you do, then do it only once and do not repeat it. This is a prohibition of dislike for discouragement (i.e not impermissibility), and scholars have unanimously agreed on the dislike of wiping because it contradicts humility and distracts the worshiper. Al-Qaadhi said: The early scholars disliked wiping the forehead during prayer or before leaving - meaning from the Masjid - of any dirt or similar substance that may have stuck to it". End of speech from "Sharh Muslim, 5/37".

Also, the Hadith of Abu Dharr, may Allah be pleased with him, reaching the Prophet ﷺ: "When one of you stands for prayer, mercy is facing them, so they should not wipe away pebbles".

Reported by Ahmad (21330), Abu Dawuud (945), Tirmidhi (379), An-Nasaa'i (1191), and Ibn Maajah (1027) through the chain of narration from Az-Zuhri, from Abu Al-Ahwas, from Abu Dharr.

Shaykh Al-Albaani, may Allah have mercy on him, said: "Al-Haafidh remained silent on it in "Al-Fath, 3/63" and said in "Buluugh Al-Maram, 1/208—its explanation": "Reported by the five with a Sahih chain of narration"

However, I have observations about this, as Abu Al-Ahwas was only narrated from by Az-Zuhri, and no one declared him Thiqah except Ibn Hibbaan, so his uprightness and memorisation are not established. Therefore, Ibn Al-Qattaan said: "His condition is unknown", and An-Nawawi said in Al-Majmuu' (4/96): "There is ambiguity regarding him". Al-Haafidh himself said in "At-Taqreeb": "Maqbool", (acceptable) meaning when corroborated; otherwise, it is weak, as he stated in the introduction. I do not know of anyone who corroborated him on this hadith, so it is weak.

Rather Abdurrahman bin Abu Layla opposed him in its wording, saying: From Abu Dharr, who said: "I asked the Prophet ﷺ about everything, even about wiping away pebbles, and he said: "Once, or leave it".".

Reported by At-Tahaawi, Ahmad (5/163), and Ibn Abu Shaybah through the chain from Muhammad bin Abdurrahman bin Abu Layla, from Abdullah bin Eesa bin Abdurrahman bin Abu Layla, from his grandfather.

I say: The narrators of this chain of  narration are Thiqah, except that Muhammad bin Abu Layla is weak in his memorisation.

However, it has another chain, At-Tiyaalisi (470) reported: Sufyan Ibn Uyaynah narrated to us, from Ibn Abu Najeeh, from Mujaahid, from Abu Dharr with the same narration, without the phrase "or leave it". And he said: "Sufyan also narrated from Al-A'mash, from Mujahid, from Ibn Abu Layla, from Abu Dharr, from the Prophet ﷺ with a similar wording."

I say: Perhaps this is more likely, as it agrees with the first chain from Abu Dharr.

In any case, the hadith with this wording is Sahih, and Allah knows best". End of speech from "Al-Irwaa, 377".

And the Hadith of Jaabir bin Abdullah, may Allah be pleased with them both: He said: "I asked the Prophet ﷺ about wiping pebbles during prayer, and he said: "Once. And if you refrain from doing it, it is better for you than one hundred black-eyed she-camels". Reported by Ahmad (14204), Ibn Abu Shaybah (7827), Ibn Khuzaymah (897), Ibn Hibbaan, Abd bin Humayd (1145), and At-Tahaawi in "Sharh Mushkil Al-Athar, 1433" through chains from Ibn Abu Dhi'b, from Shurayḥil bin Sa'd, from Jaabir.

The majority consider Shurayḥil to be weak.

Shaykh Al-Albaani, may Allah have mercy on him, said: "However, it has a supporting narration from the Hadith of Abu Dharr, which strengthens it. At-Tiyaalisi in his Musnad (469/63) reported: Ḥammaad ibn Salamah narrated to us, from 'Amr bin Dinaar, from Abu Basrah Al-Ghifaari, from Abu Dharr, who said: "Wiping the pebbles (is allowed) once, and not doing it is more beloved to me than one hundred black-eyed she-camels". Al-Bayhaqi reported it through At-Tiyaalisi's chain in "As-Sunan Al-Kubra, 2/285".". End of speech from "As-Silsilah As-Sahihah, 3062".

Shaykh-ul-Islam Ibn Taymiyyah, may Allah have mercy on him, said: "This clearly indicates that they used to prostrate on dirt and pebbles, so one of them would smooth the place of his prostration with his hand. The Prophet ﷺ disliked this unnecessary fidgeting for them but permitted it once if needed, and that leaving it was better". End of speech from "Majmuu' Al-Fatawa, 22/165".


🇮‌🇳‌🇩‌🇪‌🇽‌
📚The Nullifiers of the Prayer⤵️
https://t.me/bashuaiben/4586

📚The Nullifiers of the Prayer.

By our Shaykh the Faqeeh:

Abu Hamzah Hassan Ba Shu'ayb Hafidhahullah.

▪️🍂🍂🍂🍂🍂🍂🍂▪️

▪️Placing the feet together while standing in prayer:

This is mentioned in the Hadith of Ibn Mas'uud, may Allah be pleased with him, who saw a man praying with his feet close together and said: "He has opposed the Sunnah. Had he placed them apart, it would have been better". Reported by An-Nasaa'i (892), At-Tabaraani in "Al-Kaabir, 9346", and Al-Bayhaqi (3570) from Abu Ubaydah, from his father Ibn Mas'uud.

Al-Bayhaqi said: "It is a Mursal Hadith." Al-Albaani said: "Meaning it is Munqati' (disconnected), because Abu Ubaydah did not hear from his father, Abdullah bin Mas'uud". End of speech fom "Da'eef Sunan Abu Dawud, 1/164".

Even if he did not hear from his father, it is considered Musnad (connected) in ruling, as a group of Imams have followed this approach.

Al-Haafid Ibn Rajab Al-Hanbali, may Allah have mercy on him, said: "As for Abu Ubaydah, even though he did not hear from his father, his narrations from him are authentic, as he received them from the trustworthy members of his household who were knowledgeable about his father's narrations. This was stated by Ibn Al-Madeeni and others". End of speech from his "Fath Al-Baari, 7/342".

And in (8/350), he said: "Abu Ubaydah did not hear from his father, but his narrations from him were taken from members of his household, so they are considered authentic by them". End of speech.

He also said in "Sharh 'Ilal At-Tirmidhi, 1/544": "Ibn Al-Madeeni said regarding a hadith narrated by Abu Ubaydah bin Abdullah bin Mas'uud from his father that it is munqati' (disconnected), but it is established hadith(s)".

Ya'quub bin Shaybah said: "Our fellows permitted including the narrations of Abu Ubaydah from his father in the "Musnad" category, meaning as connected narrations, due to Abu Ubaydah's knowledge and verification of his father's narrations, and because he did not report any munkar narrations in it". End of speech.

And Imam At-Tahaawi, may Allah have mercy on him, said in "Sharh Ma'ani Al-Athar, 1/95" regarding the Hadith: "Shu'bah narrated from Amr bin Murrah, who said: I asked Abu Ubaydah: "Was Abdullah bin Mas'uud with the Messenger of Allah ﷺ on the Night of the Jinn? He said: "No".". This is disconnected because Abu Ubaydah did not hear anything from his father... We only used it as evidence because someone like him, given his advanced knowledge, his close relationship with Abdullah, and his association with his inner circle after him, would not be unaware of such matters concerning him. So we considered his statement to be evidence". End of intended speech.

And Shaykh-Ul-Islam Ibn Taymiyyah, may Allah have mercy on him, said: "It is said that Abu Ubaydah did not hear from his father, but he was knowledgeable about his father's affairs and received his narrations from the senior companions of his father. Among the companions of Abdullah, there was no one who could be suspected (in their narrations) such that one would fear they might be the intermediary. Therefore, people have used the narrations of his son from him as evidence, even if it is said that he did not hear from his father". End of speech from "Majmuu' Al-Fataawa, 6/404".

And the statement of Ibn Mas'uud, "He has opposed the Sunnah", carries the ruling of being Marfuu' (attributed to the Prophet ﷺ), meaning he has opposed the Sunnah of the Prophet ﷺ.

This is opposed by the hadith of Abdullah bin Az-Zubayr, may Allah be pleased with them, who said: "Aligning the feet and placing one hand over the other is from the Sunnah". However, it is weak. It is reported in Sunan Abu Dawuud (754), Al-Mu'jam Al-Kabeer of At-Tabaraani (298), and Sunan Al-Bayhaqi (2334) from Al-'Alaa bin Saalih, from Zur'ah bin Abdurrahman, from Ibn Az-Zubayr.

Al-Albaani, may Allah have mercy on him, said: "Its chain is weak; Zur'ah bin Abdurrahman is among those whose condition is unknown". End of speech from "Da'eef Sunan Abu Dawud, 1/290".