سنن نسائي

Nasai

 كتاب التطبيق

The Book of The At-Tatbiq (Clasping One\'s Hands Together)

 بَابُ : الرُّخْصَةِ فِي تَرْكِ الذِّكْرِ فِي الرُّكُوعِ

Chapter: Concession allowing one not to recite any remembrance when bowing

Hadith 1054

اُردوEn
أَخْبَرَنَا قُتَيْبَةُ ، قال : حَدَّثَنَا بَكْرُ بْنُ مُضَرَ ، عَنِ ابْنِ عَجْلَانَ ، عَنْ عَلِيِّ بْنِ يَحْيَى الزُّرَقِيِّ ، عَنْ أَبِيهِ ، عَنْ عَمِّهِ رِفَاعَةَ بْنِ رَافِعٍ وَكَانَ بَدْرِيًّا ، قال : كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ دَخَلَ رَجُلٌ الْمَسْجِدَ فَصَلَّى وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْمُقُهُ وَلَا يَشْعُرُ ، ثُمَّ انْصَرَفَ فَأَتَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَلَّمَ عَلَيْهِ فَرَدَّ عَلَيْهِ السَّلَامَ ، ثُمَّ قَالَ : " ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ " قَالَ : لَا أَدْرِي فِي الثَّانِيَةِ أَوْ فِي الثَّالِثَةِ قَالَ : وَالَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ لَقَدْ جَهِدْتُ فَعَلِّمْنِي وَأَرِنِي قَالَ : " إِذَا أَرَدْتَ الصَّلَاةَ فَتَوَضَّأْ فَأَحْسِنِ الْوُضُوءَ ، ثُمَّ قُمْ فَاسْتَقْبِلِ الْقِبْلَةَ ، ثُمَّ كَبِّرْ ، ثُمَّ اقْرَأْ ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا ، ثُمَّ ارْفَعْ حَتَّى تَعْتَدِلَ قَائِمًا ، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا ، ثُمَّ ارْفَعْ رَأْسَكَ حَتَّى تَطْمَئِنَّ قَاعِدًا ، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا فَإِذَا صَنَعْتَ ذَلِكَ فَقَدْ قَضَيْتَ صَلَاتَكَ وَمَا انْتَقَصْتَ مِنْ ذَلِكَ فَإِنَّمَا تَنْقُصُهُ مِنْ صَلَاتِكَ " .
´It was narrated that Rifa'ah bin Rafi'- who had been present at Badr- said:` "We were with the Messenger of Allah (ﷺ) when a man entered the Masjid and prayed. The Messenger of Allah (ﷺ) watched him without him realizing, then he finished, came to the Messenger of Allah (ﷺ) and greeted him with salam. He returned the salam and said: "Go back and pray, for you have not prayed.'" He (the narrator) said: "I do not know if it was the second or third time,- "(the man) said: 'By the One Who revealed the Book to you, I have tried my best. Teach me and show me.' He said: 'When you want to pray, perform wudu' and do it well, then stand up and face the qiblah. Then say the takbir, then recite, then bow until you are at ease in bowing. Then stand up until you are standing up straight. Then prostrate until you are at ease in prostration, then raise your head until you are at ease in sitting, then prostrate until you are at ease in prostration. If you do that then you will have done your prayer properly, and whatever you failed to do properly is going to detract from your prayer."
Hadith Reference سنن نسائي / كتاب التطبيق / 1054
Hadith Grading الألبانی: حسن صحيح  |  زبیر علی زئی: صحيح
Hadith Takhrij «انظر حدیث رقم: 668، (تحفة الأشراف: 3604)، ویأتي برقم: 1314، 1315 (حسن صحیح)»
Related hadith on this topic
Tirmidhi: 302 Ibn Majah: 460 Nasai: 1137 Nasai: 1314 Nasai: 1315 Mu'jam al-Saghir: 271
Explanation & Benefits
Hafiz Muhammad Ameen
1054. Commentary:

➊ The author rahimahullah has deduced from this hadith that the tasbihat (words of glorification) in bowing (ruku) and prostration (sujud) are not obligatory (fard), because they are not mentioned in this hadith. If they are omitted accidentally or out of forgetfulness, the prayer is still valid; however, they should not be deliberately omitted. But the scholars, based on evidence, have declared the tasbihat of bowing and prostration to be obligatory (wajib), because there is a command to pray as the Messenger of Allah sallallahu alayhi wa sallam prayed. [صحیح البخاري ، الأذان ، حدیث : 631] Furthermore, the absence of mention does not necessitate non-existence. Whoever omits the tasbihat accidentally or out of forgetfulness should perform the prostration of forgetfulness (sujud as-sahw) at the end of the prayer. (For details, see the introduction to the Book of Forgetfulness.)

➋ In the mentioned hadith, the Prophet sallallahu alayhi wa sallam has explained the obligatory and necessary acts, or those things which that person was not performing correctly, due to which his prayer was invalid. According to this narration as well, tranquility (itmi’nan) in bowing, prostration, standing after bowing (qawmah), and sitting between the two prostrations (jalsah) is necessary. Among the Hanafi Imams, Imam Abu Yusuf rahimahullah holds this view, while other Hanafis do not consider tranquility necessary, whereas the hadith refutes their position.

➌ In another version of this hadith, there is an explicit command to recite Surah al-Fatihah, therefore, here “Qur’an” refers specifically to Surah al-Fatihah. See: [سنن أبي داود ، الصلاة ، حدیث : 859]

➍ “He will have diminished his prayer.” These words are softer compared to the initial words, “You have not prayed,” but omitting most of these things results in the prayer not being valid. For further benefits and issues, see: (Hadith: 885)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1054
Ibn Majah — Hadith 460
´'Ali bin Yahya bin Khallad narrated, from his father, from his paternal uncle Rifa'ah bin Rafi' that:` He was sitting with the Prophet who said: 'No person's prayer is complete until he performs ablution properly as Allah has commanded him, washing his face, his arms up to the elbows, wiping his head and his feet up to the ankles.'"
Maulana Ataullah Sajid
Commentary:
(1)
A deficiency in ablution (wudu) affects the prayer, and its full reward is not attained.

(2)
The complete method of ablution (wudu) is that which has already been described in detail in the preceding ahadith.

(3)
This hadith is an explanation of the aforementioned verse of Surah al-Ma'idah, from which it is clear that the command in the Noble Qur'an is also to wash the feet, not to wipe over them.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 460
Nasai — Hadith 1137
´It was narrated that Rifa'ah bin Rafi' said:` "While the Messenger of Allah (ﷺ) was sitting with us around him, a man came in, turned towards the Qiblah and prayed. When he had finished his prayer, he came and greeted the Messenger of Allah (ﷺ) and the people with Salam. The Messenger of Allah (ﷺ) said to him: 'And also to you. Go and pray, for you have not prayed.' So he went and prayed, and the Messenger of Allah (ﷺ) started watching him, and he (the man) did not know what was wrong with it. When he had finished the prayer, he came and greeted the Messenger of Allah (ﷺ) and the people with salam. The Messenger of Allah (ﷺ) said to him: 'And also to you. Go and pray, for you have not prayed.' He repeated it two or three times, then the man said: 'O Messenger of Allah, what is wrong with my prayer?' The Messenger of Allah (ﷺ) said: 'The prayer of any of you is not complete unless he performs wudu properly as enjoined by Allah, the Mighty and Sublime. So he should wash his face, his arms up to the elbows, and wipe his head, and (wash) his feet up to the ankles. Then he should magnify Allah (SWT) and praise Him and glorify Him.'" - (One of the narrators) Hammam said: "I heard him say: 'He should praise Allah and glorify Him and magnify Him." He said: "I heard both of them." -"He (the Prophet (ﷺ)) said: 'He should recite whatever is easy for him of the Quran that Allah has taught him and permitted him in it (the prayer). Then he should say the Takbir and bow until his joints settle and he is relaxed. Then he should say: 'Sami Allahu liman hamidah (Allah hears the one who praises Him)' and stand up straight until his backbone is straight (and at ease). Then he should say Takbir and prostrate until he has placed his face firmly on the ground." "I heard him say: his forehead, until his joints settle and he is relaxed. Then he should say the Takbir and sit up until his backbone is straight (and at ease). Then he should prostrate until he has placed his face firmly on the ground and he is relaxed. If he does not do that then he has not completed his prayer."
Hafiz Muhammad Ameen
1137. Commentary: In this narration, the phrases of glorification (tasbihat) for bowing (ruku) and prostration (sujud) are not mentioned. From this, the author rahimahullah has deduced that these phrases are not obligatory (fard). The prayer is valid even without them. However, the absence of mention does not necessarily imply non-existence. It is possible that the narrator, for some reason, omitted the details. Furthermore, this narration does not encompass all the obligatory and necessary (wajib) acts. The derivation of rulings should always be based on the collective narrations on a particular subject. Therefore, the tasbihat should indeed be recited. (For further details, see: Fawaid Hadith: 1054)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1137
Nasai — Hadith 1314
´It was narrated from 'Ali- who is bin Yahya- from his father that:` A paternal uncle of his who was present at Badr told him, that a man entered the masjid and prayed, and the Messenger of Allah (ﷺ) was watching, but we did not realize. When he had finished, he came and greeted the Messenger of Allah (ﷺ) with salam. He said: "Go back and pray, for you have not prayed." So he went back and prayed, then he came to the Messenger of Allah (ﷺ) and he said: "Go back and pray, for you have not prayed." (This happened) two or three times. Then the man said to him: "By the One who has honored you , O Messenger of Allah (ﷺ), I have tried my best; teach me." He said: "When you get up to pray, perform wudu and do it well, then turn to face the Qiblah and say the takbir. Then recite the Quran, then bow until you are at ease in bowing. Then stand up until you are standing straight, then prostrate until you are at ease prostrating, then sit up until you are at ease sitting, then prostrate until you are at ease prostrating, then get up, and continue doing that until you have finished your prayer."
Hafiz Muhammad Ameen
1314. Commentary: In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) has mentioned the obligatory acts of prayer, or those acts in which that companion was being negligent. In both cases, prayer is not valid without these acts, because you (sallallahu alayhi wa sallam) said: "Your prayer has not been performed." (For further discussions, see hadith: 1054)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1314
Nasai — Hadith 1315
´Ali bin Yahya bin Khallad bin Raf' bin Malik Al-Ansari said:` "My father narrated to me that a paternal uncle of his, who had been at Badr, said: 'I was sitting with the Messenger of Allah (ﷺ) in the masjid when a man came in and prayed two rak'ahs, then he came and greeted the Prophet (ﷺ) with salam. The Prophet (ﷺ) had been watching him as he prayed, so he returned his salam, then he said: "Go back and pray, for you have not prayed." So he went back and prayed, then he came back and greeted the Prophet (ﷺ) with salam. He returned the salam, then he said: "Go back and pray, for you have not prayed." The third or fourth time this happened, then the man said: "By the One Who revealed the Book to you, I have done my best and have tried hard; show me and teach me." He said: 'When you want to pray, perform wudu and do it well, then turn to face the Qiblah and say the takbir. Then recite the Quran, then bow until you are at ease in bowing. Then stand up until you are standing straight, then prostrate until you are at ease prostrating, then sit up until you are at ease sitting, then prostrate until you are at ease prostrating, then get up. If you complete the prayer in this manner you wil hve done it properly, and whatever you do less than this is lacking from you prayer.'"
Hafiz Muhammad Ameen
1315. Commentary: In some narrations, it is explicitly mentioned that he performed the prayer three times. (For further details, see Hadith: 1054)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1315
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