Chapter: What Invalidates the Prayer if One Leaves it Intentionally or Out of Forgetfulness
212 - Issue; He said: (And whoever leaves the opening takbir, or the recitation of the Fatiha while he is an imam or praying alone, or the bowing (ruku'), or the rising after bowing, or the prostration, or the rising after the prostration, or the final tashahhud, or the salutation (taslim), his prayer is invalidated, whether done intentionally or out of forgetfulness.)
The sum of this is that what is legislated in the prayer is divided into two parts: obligatory (wajib) and sunnah. The obligatory is of two types; one of them does not fall away [intentionally or out of forgetfulness], and it is what al-Khiraqi mentioned in this issue, which is ten things: the opening takbir, the recitation of the Fatiha for the imam and the one praying alone, standing, bowing until one attains composure, [rising from it until one attains composure, prostrating until one attains composure, and sitting between the two prostrations until one attains composure]; the tashahhud at the end of the prayer, sitting for it, the salutation, and the order of the prayer according to what we have mentioned. These are called the pillars (arkan) of the prayer, which do not fall away either intentionally or out of forgetfulness. There is a difference of opinion regarding the obligation of some of these, which we have mentioned previously. [The obligation of most of them] has been demonstrated by what
(1) In (M): "in intentional action or in forgetfulness". (2) Omitted from the original. (3) In (M): "their obligation". (4) Omitted from (M). In its place, it contains: "Abu Hurayra on the one who prayed poorly. For the Prophet (peace and blessings of Allah be upon him) said to him: 'You have not prayed,' and ordered him to repeat the prayer. When he asked him to teach him, he taught him these actions, which indicates that one is not considered to have prayed without them."
باب ما يُبْطِلُ الصَّلاةَ إذا تَرَكهُ عامِدًا أو سَاهِيًا
٢١٢ - مسألة؛ قال: (ومَنْ تَرَك تَكْبِيرةَ الإِحْرَامِ، أو قِرَاءَةَ الفاتِحَةِ، وهو إِمَامٌ أو مُنْفَرِدٌ، أو الرُّكُوعَ، أو الاعْتِدَالَ بعد الرُّكُوعِ، أو السُّجُودَ، أو الاعْتِدَالَ بعد السُّجُودِ، أو التَّشَهُّدَ الأَخِيرَ، أو السَّلَامَ، بَطَلَتْ صَلَاتُهُ، عامِدًا أو سَاهِيًا)
وجُمْلَةُ ذلك أنَّ المَشْرُوعَ في الصَّلَاةِ يَنْقَسِمُ قِسْمَيْنِ: وَاجِبٌ، ومَسْنُونٌ، فَالوَاجِبُ نَوْعَان؛ أحَدُهما، لا يَسْقُطُ [عَمْدًا ولا سَهْوًا] (١)، وهو الذي ذَكَرَه الْخِرَقِىُّ، في هذه المَسْأَلَةِ، وهو عَشَرَةُ أشْياء: تَكْبِيرَةُ الإِحْرَامِ، وقِرَاءَةُ الفَاتِحَةِ للإِمامِ والمُنْفَرِدِ، والقِيَامُ، والرُّكُوعُ حتى يَطْمَئِنَّ، [وَالاعْتِدَالُ عنه حتى يَطْمَئِنَّ، والسُّجُودُ حتى يَطْمَئِنَّ، والاعْتِدَالُ عنه بين السَّجْدَتَيْنِ حتى يَطْمَئِنَّ] (٢)؛ والتَّشَهُّدُ في آخِرِ الصَّلَاةِ، والجُلُوسُ له، والسَّلَامُ، وتَرْتِيبُ الصَّلَاةِ، على ما ذكرْناه. فهذه تُسَمَّى أرْكَانًا للصَّلَاةِ لا تَسْقُطُ في عَمْدٍ ولا سَهْوٍ. وفى وُجُوبِ بعض ذلك اخْتِلَافٌ ذَكَرْناه فيما مَضَى. وقد دَلَّ على [وُجُوبِ أكْثرِها] (٣) مَا (٤)
(١) في م: "في العمد ولا في السهو".(٢) سقط من: الأصل.(٣) في م: "وجوبها".(٤) سقط من: م. ومكانه فيها: "أبي هريرة عن المسىء في صلاته. فإن النبي -صلى اللَّه عليه وسلم- قال له: "لم تصل" وأمره بإعادة الصلاة، فلما سأله أن يعلمه علمه هذه الأفعال، فدل على أنه لا يكون مصليا بغيرها.
