Therefore, prostration is not legislated for them, just like the sunan (supererogatory) physical actions. The second category: the sunan (supererogatory) physical actions, and they are: raising the hands during the opening, the bowing, rising from it, placing the right hand upon the left and placing them under the navel, looking at the place of one's prostration, placing the hands on the knees during bowing, distancing one's limbs during bowing and in prostration, keeping the back flat and level, keeping the head level with the back, beginning by placing the knees before the hands in prostration, and rising with the hands during standing, separating the knees in prostration, placing the hands level with the shoulders or ears in it, keeping the feet upright and spreading their toes in it, and in sitting, the iftirash (resting on the left foot) in the first tashahhud and in sitting between the two prostrations, and the tawarruk (sitting with the left thigh on the ground) in the second, placing the right hand on the right thigh while closed and forming a circle, gesturing with the index finger, placing the left hand on the left thigh while spread out, turning to the right and the left during the two salutations, prostrating on the nose, the sitting of rest (jalsat al-istiraha), and the intention of exiting the prayer during the salutation, according to one of the two views regarding them. These, the prayer does not become void by omitting them intentionally or due to forgetfulness, and prostration is never legislated for them; because it is impossible to avoid omitting them; so if prostration were legislated for them, no prayer would typically be free from prostration, unlike other actions.
Section: Six things are required for the prayer: purification from ritual impurity, [purification from filth] (29), covering the 'awrah (sutra) (30), facing the qiblah, the entry of the time, and the intention. Whenever one fails to fulfill any of these conditions [without an excuse] (31), his prayer is not established. The intention is distinguished by the fact that the prayer is not valid [except with it] (32) in the case of [the excused person and others] (33). (34) The time is distinguished
= And Imam Ahmad, in: al-Musnad 5/280. (29) In (M): "And purity." (30) In (M), there is an addition: "And the location." (31) Omitted from (M). (32) In (M): "With its absence, it does not [become valid] in any way." (33) In (M): "The excused, nor anyone else." (34) From here to the end of the section, it is omitted from the original manuscript.
