Section: It is obligatory to have tuma'ninah (composure/tranquility) during one's bowing. Its meaning is to remain [still] for a short while once he reaches the position of bowing. This is the opinion of al-Shafi'i. Abu Hanifah said: Tuma'ninah is not obligatory, based on the saying of the Almighty: "Bow and prostrate" (12), as He did not mention tuma'ninah, and a command to do a thing requires only the achievement of sufficiency in it. Our evidence is the saying of the Prophet, peace and blessings of Allah be upon him, to the one who performed his prayer poorly: "Then bow until you are tranquil in your bowing." [Muttafaqun 'alayh] (13). Abu Qatadah reported that the Prophet, peace and blessings of Allah be upon him, said: "The worst of people in theft is the one who steals from his prayer." It was asked: "And how does he steal from his prayer?" He said: "He does not perfect its bowing nor its prostration (14)." He also said: "A prayer is not valid for a man who does not straighten his back in it during bowing and prostration." Reported by al-Bukhari (15). The verse is an argument for us because the Prophet, peace and blessings of Allah be upon him, interpreted [the meaning of] bowing through his own actions and words, so the intended meaning of bowing is what the Prophet, peace and blessings of Allah be upon him, explained.
Section: If he raises (16) his head and doubts whether he bowed or not, or whether he performed the amount that constitutes sufficiency (17) or not, then he does not count it, and he must return and bow until he is tranquil in his bowing, because
(12) Surah al-Hajj: 77. (13) The takhrij (documentation) of the hadith of the one who performed his prayer poorly was mentioned in the footnote on page 146, and what is added to it for the wording here is: Reported by al-Bukhari, in: Chapter on the obligation of recitation for the Imam and the follower... etc., from the Book of Adhan. Sahih al-Bukhari 1/192, 193. And al-Nasa'i, in: Chapter on the concession to abandon dhikr in bowing, from the Book of Tatbiq, and in: Chapter on the minimum that suffices of the acts of prayer, from the Book of Sahw. Al-Mujtaba 2/151, 3/50, 51. (14) Reported by al-Darimi, in: Chapter on the one who does not perfect bowing and prostration, from the Book of Prayer. Sunan al-Darimi 1/305. And Imam Ahmad, in: al-Musnad 5/310. (15) This is what the author mentioned, but we did not find it in Sahih al-Bukhari, nor did al-Suyuti mention in al-Jami' al-Kabir 1/881 that al-Bukhari reported it. It was reported by Abu Dawud, in: Chapter on the prayer of one who does not straighten his back in bowing and prostration, from the Book of Prayer, as it was reported by al-Tirmidhi in the same chapter. Sunan Abi Dawud 1/197, and 'Aridat al-Ahwadhi 2/66. It was reported by al-Nasa'i, in: Chapter on straightening the back in bowing, from the Book of Opening the Prayer, and in: Chapter on straightening the back in prostration, from the Book of Tatbiq. Al-Mujtaba 2/143, 169. And Ibn Majah, in: Chapter on bowing in prayer, from the Book of Establishing Prayer. Sunan Ibn Majah 1/282. And al-Darimi, in: Chapter on the one who does not perfect bowing and prostration, from the Book of Prayer. Sunan al-Darimi 1/304. And Imam Ahmad, in: al-Musnad 4/119, 122. (16) Omitted from: M. (17) In the copies: "al-ijra'" (execution). Perhaps the correct [reading] is what we have established.
قال الخَلَّالُ: سألتُ أحمدَ بن يحيى - يعني (٧١) ثَعْلَبًا - عن اللِّمَّةِ؟ فقال: ما أَلَمَّت بالأُذُنِ. والجُمَّة: ما طالتْ. وقد ذَكَر البراءُ بن عازِب في حدِيثِه: أن شَعْرَ النبيِّ -صلى اللَّه عليه وسلم- يَضْرِبُ مَنْكِبَيْه، وقد سَمَّاهُ لِمَّة.
ويُسْتَحَبُّ أن يكونَ شَعْرُ الإِنسانِ عَلَى صِفَةِ شَعْرِ النبيِّ -صلى اللَّه عليه وسلم-، إذا طالَ فإلى مَنْكِبَيْه، وإن قَصُرَ (٧٢) فإلَى شَحْمَةِ أُذُنَيْه. وإن طَوَّلَهُ فلا بَأْسَ، نَصَّ عليه أحمدُ.
وقال أبو عُبَيْدة: كان له عَقِيصَتَان، (٧٣) وعُثْمان (٧٤) له عَقِيصَتان.
وقال وائلُ بنُ حُجْر: أتيتُ رسولَ اللَّه -صلى اللَّه عليه وسلم- ولى شَعْرٌ طَوِيلٌ، فلمَّا رآنِى قال: "ذُبَابٌ ذُبَابٌ". (٧٥) فَرَجَعْتُ فَجَززْتُه، ثم أَتَيْتُه من الغد، فقال: "لم أَعْنِكَ، وَهَذَا أحْسَنُ". رَوَاه ابنُ مَاجَه. (٧٦)
ويُسْتَحَبُّ تَرْجِيلُ الشَّعْرِ وإكرامُه، لما روَى أبو هُرَيْرَة [أنَّ النبيَّ -صلى اللَّه عليه وسلم-، قال: ] (٧٧) "مَنْ كانَ لَهُ شَعْرٌ فلْيُكْرِمْهُ". رواه أبُو دَاوُدَ. (٧٨)
ويُسْتَحَبُّ فَرْقُ الشَّعْرِ، لأنَّ النبيَّ -صلى اللَّه عليه وسلم- فَرَقَ شَعْرَهُ، وذكره من الفِطْرَةِ في حَدِيثِ ابنِ عَبَّاس، (٧٩) وفى شُرُوطِ عُمَرَ عَلَى أهلِ الذِّمَّةِ: أن لا يَفْرُقُوا شُعُورَهُم، لِئَلَّا يَتَشَبَّهُوا بالمُسْلِمِينَ.
(٧١) سقط من: الأصل. وهو أبو العباس الشيبانى، صاحب المصنفات في النحو واللغة، المتوفى سنة إحدى وتسعين ومائتين. تاريخ العلماء النحويين ١٨١، ١٨٢.
(٧٢) في الأصل: "قصره".
(٧٣) العقيصة: الشعر المعقوص، وهو نحو من المضفور، وأصل العقص: اللى، وإدخال أطراف الشعر في أصوله. النهاية ٣/ ٢٧٥.
(٧٤) في م زيادة: "كانت" وفى ا: "كان".
(٧٥) الذباب: الشؤم. وقيل: الشر الدائم. النهاية ٢/ ١٥٢.
(٧٦) في: باب كراهية كثرة الشعر، من كتاب اللباس. سنن ابن ماجه ٢/ ١٢٠٠. كما أخرجه أبو داود، في: باب في تطويل الجمة، من كتاب الترجل. سنن أبي داود ٢/ ٤٠٠. والنسائي، في: باب الأخذ من الشارب، وباب تطويل الجمة، من كتاب الزينة. المجتبى ٨/ ١١٣، ١١٧.
(٧٧) في م: "يرفعه".
(٧٨) في: باب إصلاح الشعر، من كتاب الترجل. سنن أبي داود ٢/ ٣٩٥.
(٧٩) انظر ما تقدم في صفحة ١١٥.
