Bismillaahir-Rahmaanir-Raheem
Prelude:
The narration widely known as Hadeeth Musee’is- Salaah [or Hadeeth al-Musee'i Fee Salaati-hi] as mentioned by al-Imaam As Sana’aanee (As-Subul vol.1 p.225), Ash-Shaykh Al ‘Uthaymeen (Fat’huDhilJalaal vol.2 p.8), Ash-Shaykh Al Etiyiobee (Al Bahr vol.9 p.276), Ash-Shaykh Saalih Al-Fawzaan (Minhah Al A’alaam vol.3 p.4), Ash-Shaykh ‘Umar Al Bazmool (Sharhus Sifatis Salaah and Juz’ fee hadeeth Musee’is-Salaah).
Notice:
Ash-Shaykh Al ‘Uthaymeen opined:
“I don’t like to call the narration of the one who prayed badly, because “bad” mostly happened intentionally, but this Companion was not intentional. The best to call the narration is “The narration of the one who is ignorant regarding his prayer” (Hadeeth Jaahil Fee Salaatihi) (Fat’huDhilJalaal vol.2 p.8). Allaah knows best.
The Text:
Rifaa’ bn Raafi’ and AbooHurayrah narrated:
أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ الْمَسْجِدَ فَدَخَلَ رَجُلٌ فَصَلَّى، ثُمَّ جَاءَ فَسَلَّمَ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَرَدَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ السَّلَامَ قَالَ: «ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ» فَرَجَعَ الرَّجُلُ فَصَلَّى كَمَا كَانَ صَلَّى، ثُمَّ جَاءَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَسَلَّمَ عَلَيْهِ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «وَعَلَيْكَ السَّلَامُ» ثُمَّ قَالَ: «ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ» حَتَّى فَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتٍ. فَقَالَ الرَّجُلُ: وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا أُحْسِنُ غَيْرَ هَذَا عَلِّمْنِي، قَالَ: «إِذَا قُمْتَ إِلَى الصَّلَاةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَعْدِلَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا
The Messenger of Allah (salallaahu alahyi wa sallam) entered the masjid and a person also entered therein and offered prayer, and then came and paid salutation to the Messenger of Allah (salallaahu alahyi wa sallam). The Messenger of Allah (salallaahu alahyi wa sallam) returned his salutation and said: ‘Go back and pray, for you have not offered the prayer.’ He again prayed as he had prayed before, and came to the Apostle of Allah (salallaahu alahyi wa sallam) and saluted him. The Messenger of Allah (salallaahu alahyi wa sallam) returned the salutation and said: ‘Go back and say prayer, for you have not offered the prayer.’ This (act of repeating the prayer) was done three times. Upon this, the person said: By He Who has sent you with Truth, whatever better I can do than this, please teach me. He (the Holy Prophet) said: ‘When you get up to pray, say the takbir, and then recite whatever you conveniently can from the Qur'aan, then bow down and remain quietly in that position, then raise yourself and stand erect; then prostrate yourself and remain quietly in that attitude; then raise yourself and sit quietly; and do that throughout all your prayers.'
Source: The Six Collectors of hadeeth and others.
FIQH IN THE HADEETH:
The narration is one of the orbits that includes the major obligatory aspects of Salaah such that some of the scholars say what is omitted in it is not obligatory.
Al Ameeer As-Sana’aanee (Subulus Salaam vol.1 p.227) wrote:
“Know, this lofty narration is frequently used by some of the scholars as evidence on the obligation of whatever is mentioned in it and non-obligation of what was not mentioned…”
Ash Shawkaanee (Nayl Al Awtaar vol.2 pp.298-299) said:
“If an obligatory format is mentioned that necessitates obligation on the increment on what was contained in the narration –that is the narration of who prayed badly; if it was reported after it, it (the hadeeth of who prayed badly), is not suitable to avert its obligation, because the legislated obligations continuously re-established from time to time, otherwise the legislated obligation would have been limited to the five which was mentioned in the narration of Dimmaam bn Tha’labah and others from it; I mean; The prayer, fasting, Hajj, Zakat and the Two Testimonies - because the prophet –sallaLlaahu ‘alayhiwasallam- limited them at the position of teaching and questioning about the generality of the obligations…'
This is the opinion of many of the Muhaqiqoon like Ibn Daqeeq, Ibn Qayyim. As Sana’aanee, Ash Shawkaanee, Al Etiyiobee and Al Bazmool. For details, kindly check Bahr Al Muheet, Dhaakheerah Al ‘Uqbah and Juz’ fee Hadeeth Musee’I As Salah.
Summary of the pre-conditions and obligatory aspects of Salaah which was mentioned in the hadeeth are:
1) Intention.
2) Ablution.
3) Facing of the Qiblah.
4) Adhaan and Iqaamah.
5) Takbeerah Al Ihraam.
6) Specification of the wording of takbeerah al ihram (Allahu Akbar).
7) The opening prayer (Duaa Istiftaa), it was mentioned in talkhees sifatu-ssalah that it is rukn [a pillar of Salaah].( A version of At Takhlees says: Its obligation is established… p.16. While Shaykh Bazmool – in Al Juz’- establishes its obligation, but later – in Sharh Sifatis Salah - establishes its recommendation, it is the opinion of the majority and the strongest view. Allaah knows best).
8) Reading of suratul faatihah and whatever is easy in the Qur'aan.
9) But, whoever hasn’t memorised suratul-faatihah or anything easy for him to read in al Qur'aan should say “Takbeer, Tahmeed and Tahleel”.
10) Specification of saying Allaahu Akbar in the transition (from one rukn to the other).
11) Saying of transitional takbeer.
12) Tranquillity in the rukoo’.
13) Tranquillity in standing from the rukoo’.
14) Saying of “Sami’ahLlaahulimanHamidah.”
15) Fixation of the forehead and nose to the earth in sujood.
16) Tranquillity in the prostration.
17) Tranquillity in the sitting between two prostrations.
18) The initial tashshaahud.
19) The sitting of iftiraash (sitting on the centre of the left foot while the back of the heel is placed dwon) in the initial tashshahud.
Not all of these obligatory (and precondition) aspects in the Salaah are agreed upon (among the scholars); from it are those which were agreed upon on its obligation, while it also contains what is differed on. (Check Juz fee Hadeeth Musee’I As salah pp.70-71).
POINTS OF BENEFITS:
1) The Companion in the narration is Khallaad bn Raafi’.
2) The obligation of reading (Isti’aadhah and Basmalah) in each rak’ah in every prayer, either voluntary or obligatory.
3) The obligation of saying takbeerah al ihraam.
4) Obligation of repeating what was omitted in the obligatory aspect of Salaah.
5) Commanding good and prohibiting evil.
6) Leniency with an ignorant fellow, good method of teaching without
reprehension, clarification of the issue and summarising the intents.
7) A student requesting from the teacher to teach him what he doesn’t know in the religion, especially the Salaah.
8) The excellent character, kindness and leniency of the Prophet (salallaahu alahyi wa sallam).
9) Repetition of As Salaam (alaykum) and replying it, if there is a slight break, even if he does not leave the place.
10) The sitting of the Imaam and his comrades in the masjid.
11) Submission and obedience to a scholar, and acknowledging the mistake.
12) Permissibility of delaying the ruling in a sitting because of a benefit.
13) If a Mufti was asked a question and there is another thing needs by
the asker, it is recommended for him to mention it, even if he does not
ask. It will be in form of Naseehah.
14) The obligation of being calm during the rendering of the pillars of the Salaah.
15) Permissibility of swearing with Allah or His Qualities.[Dhaakheerah al ‘Uqbah vol.11 pp.214-217 and Bahr Al Muheet at Thajjaaj vol.9 pp.276-279].
16) It is from the Sunnah to utter “wa Alaykum Salaam” with letter “waaw”.
17) The minimum is to utter As-Salaam Alayka, but to say As-Salaam Alaykum is the best.
18) The best is to reply “wa alaykum salaam wa rahmatuLlaah wa barakaatuhu” including the “waaw” letter, though allowed if it is omitted (Tuhfatul Ahwadhee vol.7 p.389).
19) The action of an ignorant individual in the act of worship without knowledge is not rewardable. Ibn Hajar said: ‘It was built on the intent that the negation (in the narration) is the negation of reward. And it is explicit.’
20) Obligation of the transitional takbeeraat.
21) Obligation of fixing the face and the forehead to the earth.
22) Obligation of sitting iftiraash in the first tashshahud or at the middle of the Salaah.
23) Obligation of seeking peace and blessing upon the prophet in the first tashshahud and its sitting. (Footnote of Al Juz’ pp.50-62).
