Mughira bin Shuba led us in prayer. He stood up after the second rak'ah without sitting for the tashahhud. We said, "Glory be to Allah." He gestured with his hand and said, "Glory be to Allah," and continued his prayer. When he finished his prayer and gave the salam, he performed two prostrations while seated. Then he said, "The Messenger of Allah ﷺ led us in prayer and rose to stand from his sitting, continuing his prayer. When he finished his prayer, he performed two prostrations while seated. Then he said, 'When one of you prays and rises from the sitting position, if he has not yet stood fully upright, let him sit back down, and there is no need for the two prostrations. But if he has stood fully upright, let him continue his prayer and then perform two prostrations while seated.'"
صلى بنا المغيرة بن شعبة، فقام من الركعتين قائما، فقلنا: سبحان الله، فأومأ وقال: سبحان الله، فمضى في صلاته، فلما قضى صلاته وسلم، سجد سجدتين وهو جالس، ثم قال: صلى بنا رسول الله ﷺ فاستوى قائما من جلوسه، فمضى في صلاته، فلما قضى صلاته سجد سجدتين وهو جالس، ثم قال: إذا صلى أحدكم فقام من الجلوس، فإن لم يستتم قائما فليجلس، وليس عليه سجدتان، فإن استوى قائما فليمض في صلاته، وليسجد سجدتين وهو جالس.
Tahawi narrated it in his Sharh (2499) from Ibn Marzuq, who said, Abu Amir told us, from Ibrahim bin Tahman, from Mughira bin Shabil, from Qays bin Abu Hazim, and he mentioned the same. Its isnad is sahih. Ibrahim bin Tahman is a trustworthy imam, except that Mizzi did not list him among the narrators from Mughira bin Sabil, so perhaps he did not come across this isnad. Ibn Hajar affirmed this very isnad in Ithaf (13/435), and Qays bin Rabi also followed him in narrating from Mughira bin Shabi, which the Hafiz likewise affirmed in Ithaf.However, Daraqutni (1419) narrated it from Qays bin Rabi, from Jabir (that is, Jafi), from Mughira bin Shabil. So did an error occur? Or did Qays narrate it through two routes, having changed in his old age, with his son introducing into his narration something that was not originally part of it, which he then transmitted? Allah, the Exalted, knows best.Abu Dawud (1036) and Ibn Majah (1208) also narrated it through the route of Jabir Jafi, from Mughira bin Shabil, in a similar manner. Jabir Jafi is daif. Munziri said, he cannot be relied upon as evidence. And Abu Dawud said, in my book there is nothing from Jabir Jafi except this hadith.Then Abu Dawud (1037) and Tirmidhi (365) both narrated it through the route of Yazid bin Harun, from Masudi, from Ziyad bin Alaqa, who said, Mughira bin Shuba led us in prayer, and he mentioned the same account. Ibn Mulaqqin said in Badr Munir (4/223), "It is sahih from Ziyad bin Alaqa that he said," and then mentioned the hadith. Tirmidhi said, "Hasan sahih, and this hadith has been narrated through more than one route from Mughira bin Shuba, from the Prophet ﷺ."I say, he is referring to what preceded. Bayhaqi likewise said in Marifah (3/286), "Jabir cannot be relied upon as evidence, though it is narrated through two other routes, and his hadith is the more well known of the two among the jurists."Abdul-Rahman bin Abdullah bin Utbah bin Masud, the Kufan, Masudi, was truthful but became confused before his death. The Hafiz said, the rule regarding him is that whoever heard from him in Baghdad heard from him after the confusion set in.I say, Yazid bin Harun is among those who heard from him after the confusion set in. Abu Dawud Tayalisi also narrated from him in his Musnad (695), and he too is among those who heard from him after the confusion set in. But their agreement together, along with the corroboration of others, sets the heart at ease that he was not confused in this particular case.