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.
فصل: ويَجِبُ أنْ يَطْمَئِنَّ في رُكُوعه. ومَعْنَاه أنْ يَمْكُثَ إذا بَلَغَ حدَّ الرُّكُوعِ قَلِيلًا. وبهذا قال الشَّافعىُّ. وقال أبو حنيفَة: الطُّمَأْنِينَةُ غيرُ وَاجبَةٍ. لقولِهِ تعالى: {ارْكَعُوا وَاسْجُدُوا} (١٢). ولم يَذْكُر الطُّمَأْنِيَنةَ، والأَمْرُ بالشَّىءِ يَقْتَضِى حُصولَ الإِجْزَاءِ به. ولَنا، قَوْلُ النَّبِيِّ -صلى اللَّه عليه وسلم- للمُسِىءِ في صلاتِهِ: "ثمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا" مُتَّفَقٌ عليه (١٣). ورَوَى أبو قتادَة، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم-, قال: "أَسْوَأُ النَّاسِ سَرِقَةً الَّذِى يَسْرِقُ مِنْ صَلَاتِهِ". قِيلَ: وكَيْفَ يَسْرِقُ مِنْ صَلَاتِهِ؟ قال: "لَا يُتِمُّ رُكُوعَهَا ولَا سُجُودَهَا (١٤) ". وقال: "لَا تُجْزِئُ صَلَاةٌ لَا يُقِيمُ الرَّجُلُ صُلْبَهُ فِيهَا في الرُّكُوعِ وَالسُّجُودِ". رَوَاهُ البُخارىُّ (١٥). والآيةُ حُجَّةٌ لنا؛ لأن النَّبِىَّ -صلى اللَّه عليه وسلم- فَسَّرَ الرُّكُوعَ بِفِعْلِه وقَوْلِه، فالمُرادُ بِالرُّكُوعِ ما بَيَّنَه النَّبِىُّ -صلى اللَّه عليه وسلم-.
فصل: فإذا رَفَعَ (١٦) رأْسَه، وشكَّ هل ركعَ أوْ لا، أو هل أتَى بِقَدْرِ الإِجْزَاءِ (١٧) أوْ لا؟ لم يَعْتَدَّ به، وعليه أنْ يَعُودَ فيَرْكَعَ حتى يَطْمَئِنَّ رَاكِعًا؛ لأنَّ
(١٢) سورة الحج ٧٧.(١٣) تقدم تخريج حديث المسىء صلاته في حاشية صفحة ١٤٦، ويضاف إليه لما لفظه هنا: وأخرجه البخاري، في: باب وجوب القراءة للإِمام والمأموم. . . إلخ، من كتاب الأذان. صحيح البخاري ١/ ١٩٢، ١٩٣. والنسائي، في: باب الرخصة في ترك الذكر في الركوع، من كتاب التطبيق، وفى: باب أقل ما يجزىءُ من عمل الصلاة، من كتاب السهو. المجتبى ٢/ ١٥١، ٣/ ٥٠، ٥١.(١٤) أخرجه الدارمي، في: باب في الذي لا يتم الركوع والسجود، من كتاب الصلاة. سنن الدارمي ١/ ٣٠٥. والإِمام أحمد، في: المسند ٥/ ٣١٠.(١٥) كذا ذكر المؤلف، ولم نجده في صحيح البخاري، ولم يذكر السيوطي في الجامع الكبير ١/ ٨٨١ أن البخاري أخرجه.وأخرجه أبو داود، في: باب صلاة من لا يقيم صلبه في الركوع والسجود، من كتاب الصلاة، كما أخرجه الترمذي في الباب نفسه. سنن أبي داود ١/ ١٩٧، وعارضة الأحوذى ٢/ ٦٦. وأخرجه النسائي، في: باب إقامة الصلب في الركوع، من كتاب افتتاح الصلاة، وفى: باب إقامة الصلب في السجود، من كتاب التطبيق. المجتبى ٢/ ١٤٣، ١٦٩، وابن ماجه، في: باب الركوع في الصلاة، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٢٨٢. والدارمى، في: باب في الذي لا يتم الركوع والسجود، من كتاب الصلاة. سنن الدارمي ١/ ٣٠٤. والإِمام أحمد، في: المسند ٤/ ١١٩، ١٢٢.(١٦) سقط من: م.(١٧) في النسخ: "الإِجراء". ولعل الصواب ما أثبتنا.
