Abu Hurayra narrated that the Messenger of Allah (peace and blessings of Allah be upon him) entered the mosque, then a man entered and prayed, then he came and greeted the Prophet (peace and blessings of Allah be upon him). He said: "Go back and pray, for you have not prayed." So he went back and prayed, then came and greeted the Prophet (peace and blessings of Allah be upon him). He said: "Go back and pray, for you have not prayed," three times. He said: "By the One who sent you with the truth, I do not know how to do better than this, so teach me." He said: "When you stand for prayer, say takbir, then recite what is easy for you from the Quran, then bow until you attain composure while bowing, then rise until you stand upright, then prostrate until you attain composure while prostrating, then rise until you attain composure while sitting, then prostrate until you attain composure while prostrating, and then do that in your entire prayer." Agreed upon. Muslim added: "When you stand for prayer, perform ablution thoroughly, then face the qibla and say takbir." [And this indicates that these things named here do not fall away under any circumstances]; for if they could fall away, they would have fallen away from the Bedouin due to his ignorance of them, and the ignorant person is like the forgetful one. [As for their rulings regarding omission], whoever leaves them intentionally, his prayer is invalidated immediately; and if he leaves any part of them out of forgetfulness, then remembers it while in the prayer, he must perform it according to what we will explain hereafter, God willing. But if he does not remember it until he has performed the salutation and the interval has become long,
(5) From here to the end of the hadith, its placement in (M) is at the beginning of the chapter. (6) Omitted from the original. (7) Its extraction has been mentioned previously in the footnote on page 146, and it is to be added that: It was also recorded by al-Bukhari in: "The Chapter on the Obligation of Recitation for the Imam and the Follower in All Prayers, whether in Residence or Traveling, and what is Recited Aloud and what is Recited Silently," and "The Chapter on the Prophet's (peace and blessings of Allah be upon him) Order to the One Who Does Not Perfect His Bowing to Repeat It," from the Book of Adhan. Sahih al-Bukhari 1/192, 193, 200, 201. And by al-Tirmidhi in: "The Chapter on How the Salutation is Returned," from the Book of Seeking Permission. Aridat al-Ahwadhi 10/167. (8) In (M): "And the hadith indicated that they do not fall away due to forgetfulness." (9) In (M) is an addition: "due to forgetfulness." (10) In (M): "because he was ignorant." (11) In (M): "As for the invalidation of the prayer due to omitting them, there is a detailed discussion, for it is inevitable that he either omits them intentionally or due to forgetfulness." (12) Omitted from (M). (13) In (M): "finished the prayer." (14) In (M): "if it is long."
رَوَى (٥) أبو هُرَيْرَةَ، أنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- دَخَلَ المَسْجِدَ، فدَخَلَ رَجُلٌ فَصَلَّى، ثم جَاءَ فَسَلَّمَ على النَّبِيِّ -صلى اللَّه عليه وسلم-، فقال: "ارْجِعْ فَصَلِّ؛ [فإنَّكَ لم تُصَلِّ". فَرَجَعَ فَصَلَّى، ثم جاء فَسَلَّمَ على النَّبِيِّ -صلى اللَّه عليه وسلم-، فقال: "ارْجِعْ فَصَلِّ] (٦)؛ فإنَّكَ لم تُصَلِّ". ثَلَاثًا. فقال: والذي بَعَثَكَ بالحَقِّ ما أُحْسِنُ غَيْرَهُ، فَعَلِّمْنِى. قال: "إذا قُمْتَ إلى الصَّلاةِ، فَكَبِّرْ، ثُمَّ اقْرَأْ ما تَيَسَّرَ مَعَكَ من القُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَعْتَدِلَ قائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّها". مُتَّفَقٌ عليه (٧). زَادَ مُسْلِمٌ: "إذَا قُمْتَ إلى الصَّلَاةِ فَأَسْبِغ الوُضُوءَ، ثم اسْتَقْبِل القِبْلَةَ فَكَبِّرْ". [وهذا يدُلُّ على أنَّ هذه المُسَمَّاةَ في هذا لا تَسْقُط بحالٍ] (٨)؛ فإِنَّها لو سَقَطَتْ (٩)، لَسَقَطَتْ عن الأعْرَابِيِّ لجَهْلهِ (١٠) بها. والجاهِلُ كالنَّاسِى. [فأمَّا أحْكامُها في التَّرْكِ] (١١). فإن مَن (١٢) تَرَكَها عَمْدًا بَطَلَت صلاته في الحالِ، وإن تَرَكَ شَيْئًا منها سَهْوًا، ثم ذَكَرَه في الصَّلَاةِ، أتَى به، على ما سَنُبَيِّنُه فيما بعد، إن شاءَ اللهُ، وإن لم يَذْكُرْهُ حتى سلَّم (١٣) وطَالَ (١٤) الفَصْلُ
(٥) من هنا إلى آخر الحديث موقعه في م في أول الباب.(٦) سقط من: الأصل.(٧) تقدم تخريجه في حاشية صفحة ١٤٦، ويضاف إليه: وأخرجه البخاري، في: باب وجوب القراءة للإمام والمأموم في الصلوات كلها في الحضر والسفر وما يجهر فيها وما يخافت، وباب أمر النبي -صلى اللَّه عليه وسلم- الذي لا يتم ركوعه بالإعادة، من كتاب الأذان. صحيح البخاري ١/ ١٩٢، ١٩٣، ٢٠٠، ٢٠١. والترمذى، في: باب ما جاء كيف رد السلام، من كتاب الاستئذان. عارضة الأحوذى ١٠/ ١٦٧.(٨) في م: "ودل الحديث على أنها لا تسقط بالسهو".(٩) في م زيادة: "بالسهو".(١٠) في م: "لكونه جاهلا".(١١) في م: "فأما بطلان الصلاة بتركها ففيه تفصيل، وذلك أنه لا يخلو؛ إما أن يتركها عمدا أو سهوا".(١٢) سقط من: م.(١٣) في م: "فرغ من الصلاة".(١٤) في م: "فإن طال".
