سنن ترمذي
Tirmidhi
كتاب الصلاةThe Book on Salat (Prayer)
باب مَا جَاءَ فِي وَصْفِ الصَّلاَةِChapter: What Has Been Related About The Description Of The Salat
Hadith 302
اُردوEn
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا إِسْمَاعِيل بْنُ جَعْفَرٍ، عَنْ يَحْيَى بْنِ عَلِيِّ بْنِ يَحْيَى بْنِ خَلَّادِ بْنِ رَافِعٍ الزُّرَقِيِّ، عَنْ جَدِّهِ، عَنْ رِفَاعَةَ بْنِ رَافِعٍ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَمَا هُوَ جَالِسٌ فِي الْمَسْجِدِ يَوْمًا ، قَالَ رِفَاعَةُ : وَنَحْنُ مَعَهُ إِذْ جَاءَهُ رَجُلٌ كَالْبَدَوِيِّ فَصَلَّى فَأَخَفَّ صَلَاتَهُ ثُمَّ انْصَرَفَ ، فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " وَعَلَيْكَ فَارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ ، فَرَجَعَ فَصَلَّى ثُمَّ جَاءَ فَسَلَّمَ عَلَيْهِ ، فَقَالَ : وَعَلَيْكَ فَارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ ، فَفَعَلَ ذَلِكَ مَرَّتَيْنِ أَوْ ثَلَاثًا كُلُّ ذَلِكَ يَأْتِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَيُسَلِّمُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَيَقُولُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : وَعَلَيْكَ فَارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ ، فَخَافَ النَّاسُ وَكَبُرَ عَلَيْهِمْ أَنْ يَكُونَ مَنْ أَخَفَّ صَلَاتَهُ لَمْ يُصَلِّ " ، فَقَالَ الرَّجُلُ فِي آخِرِ ذَلِكَ : فَأَرِنِي وَعَلِّمْنِي فَإِنَّمَا أَنَا بَشَرٌ أُصِيبُ وَأُخْطِئُ ، فَقَالَ : " أَجَلْ إِذَا قُمْتَ إِلَى الصَّلَاةِ فَتَوَضَّأْ كَمَا أَمَرَكَ اللَّهُ ثُمَّ تَشَهَّدْ وَأَقِمْ فَإِنْ كَانَ مَعَكَ قُرْآنٌ فَاقْرَأْ وَإِلَّا فَاحْمَدِ اللَّهَ وَكَبِّرْهُ وَهَلِّلْهُ ثُمَّ ارْكَعْ فَاطْمَئِنَّ رَاكِعًا ثُمَّ اعْتَدِلْ قَائِمًا ثُمَّ اسْجُدْ فَاعْتَدِلْ سَاجِدًا ثُمَّ اجْلِسْ فَاطْمَئِنَّ جَالِسًا ثُمَّ قُمْ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ تَمَّتْ صَلَاتُكَ وَإِنِ انْتَقَصْتَ مِنْهُ شَيْئًا انْتَقَصْتَ مِنْ صَلَاتِكَ " قَالَ : وَكَانَ هَذَا أَهْوَنَ عَلَيْهِمْ مِنَ الْأَوَّلِ ، أَنَّهُ مَنِ انْتَقَصَ مِنْ ذَلِكَ شَيْئًا انْتَقَصَ مِنْ صَلَاتِهِ وَلَمْ تَذْهَبْ كُلُّهَا . قَالَ : وَفِي الْبَاب عَنْ أَبِي هُرَيْرَةَ , وَعَمَّارِ بْنِ يَاسِرٍ ، قَالَ أَبُو عِيسَى : حَدِيثُ رِفَاعَةَ بْنِ رَافِعٍ حَدِيثٌ حَسَنٌ ، وَقَدْ رُوِيَ عَنْ رِفَاعَةَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ .
´Rifa`ah bin Rafi` narrated:` "One day Allah's Messenger was sitting in the Masjid" Rifa'ah said: "And we were with him. Then what appeared to be a Bedouin man entered to pray, but he performed his Salat in a very brief manner. He then got up and greeted the prophet with Salam. The Prophet said (returning the greeting): 'And upon you. Go back and perform Salat, for indeed you have no prayed.' So he returned to perform Salat then came and greeted the Prophet with Salam. So he (the Prophet) said (returning the greeting): 'And upon you. Go back and perform Salat, for indeed you have not prayed.' [He did that] two or three times, each time coming to the Prophet, greeted the Prophet with Salam and the Prophet saying: 'And upon you. Go back and perform Salat, for indeed you have not prayed.' - until the people got scared and became very worried that one whose prayer was so brief had not actually prayed. Then in the end the man said: 'Then show me, and teach me, for I am a human who has suffered and is mistaken.' So he said: 'Alright. When you stand for Salat then perform Wudu as Allah ordered you. Then say the Tashahhud, and the Iqamah as well. If you know any Quran then recite it, if not then praise Allah, mention His greatness, and the Tahlil. Then bow such that you are at rest in your bowing, then stand completely, then prostrate completely, then sit such that you are at rest while sitting them stand. When you have done that, then you have completed your Salat, and if you leave out something, then you have made your Salat deficient.' And this was easier on them than the first matter, because if some of this was deficient, It would only reduce the reward of his Salat, it would not have gone entirely. "
Related hadith on this topic
Explanation & Benefits
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
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
