سنن نسائي
Nasai
كتاب السهوThe Book of Forgetfulness (In Prayer)
بَابُ : أَقَلِّ مَا يُجْزِئُ مِنْ عَمَلِ الصَّلاَةِChapter: The minimum that is required for he prayer to be valid
Hadith 1315
اُردوEn
أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ ، قَالَ : أَنْبَأَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، عَنْ دَاوُدَ بْنِ قَيْسٍ ، قَالَ : حَدَّثَنِي عَلِيُّ بْنُ يَحْيَى بْنِ خَلَّادِ بْنِ رَافِعِ بْنِ مَالِكٍ الْأَنْصَارِيُّ ، قَالَ : حَدَّثَنِي أَبِي ، عَنْ عَمٍّ لَهُ بَدْرِيٍّ ، قَالَ : كُنْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَالِسًا فِي الْمَسْجِدِ , فَدَخَلَ رَجُلٌ فَصَلَّى رَكْعَتَيْنِ ، ثُمَّ جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْمُقُهُ فِي صَلَاتِهِ فَرَدَّ عَلَيْهِ السَّلَامَ ، ثُمَّ قَالَ لَهُ : " ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ " فَرَجَعَ فَصَلَّى ، ثُمَّ جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَرَدَّ عَلَيْهِ السَّلَامَ ، ثُمَّ قَالَ : " ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ " حَتَّى كَانَ عِنْدَ الثَّالِثَةِ أَوِ الرَّابِعَةِ فَقَالَ : وَالَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ , لَقَدْ جَهِدْتُ وَحَرَصْتُ فَأَرِنِي وَعَلِّمْنِي قَالَ : " إِذَا أَرَدْتَ أَنْ تُصَلِّيَ فَتَوَضَّأْ فَأَحْسِنْ وُضُوءَكَ ، ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ ، ثُمَّ اقْرَأْ ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا ، ثُمَّ ارْفَعْ حَتَّى تَعْتَدِلَ قَائِمًا ، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا ، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ قَاعِدًا ، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا ، ثُمَّ ارْفَعْ فَإِذَا أَتْمَمْتَ صَلَاتَكَ عَلَى هَذَا فَقَدْ تَمَّتْ وَمَا انْتَقَصْتَ مِنْ هَذَا , فَإِنَّمَا تَنْتَقِصُهُ مِنْ صَلَاتِكَ " .
´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.'"
Related hadith on this topic
Explanation & Benefits
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
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.
(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
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)
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
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
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
