a slight speech; if that is the case, then there is no basis for it as previously mentioned. It does not lower its status from being used as evidence, even if at the level of ḥasan, as previously mentioned by the ḥāfiẓ. Especially since the ḥadīth has supporting narrations from Abū Hurayrah, Tamīm al-Dārī, and others, which are included in "Ṣaḥīḥ Abū Dāwūd" (810-812). Then something occurred to me regarding the aforementioned objection, which is that Ibn ʿAbd al-Barr narrated the ḥadīth with the wording: "Whoever performs a prayer without completing its bowing, prostration, and humility; it will be supplemented with his glorifications until it is complete." The addition of bowing, prostration, and humility in it was not mentioned in the previously indicated supporting narrations, so perhaps that is why it was objected to. And Allāh knows best. He also said after his aforementioned objection: "And if it is authentic, its meaning is that he left his prayer—having completed it in his own view, but it is not complete in judgment—and Allāh knows best. He was obliged to learn, and if he is punished, he is punished for neglecting to learn. If he is pardoned, then Allāh is the One worthy of pardon and forgiveness." Ibn ʿAbd al-Barr mentioned before that a valuable fiqh benefit, which I could not refrain from conveying to the readers for the sake of completeness. He said, may Allāh have mercy on him: "As for completing the obligatory prayer with voluntary prayers; that is only—Allāh knows best—for someone who forgot an obligatory prayer and did not perform it, or did not perfect its bowing and did not know the extent of that. As for someone who deliberately left it, or forgot it and then remembered it, but did not perform it intentionally and occupied himself with voluntary prayers instead of performing his obligatory prayer while remembering it; his obligatory prayer is not completed by his voluntary prayers. And Allāh knows best."
الكلام اليسير، فإن كان كذلك فلا وجه له كما تقدم؛ فإنه لا ينزل به عن مرتبة الاحتجاج به ولو بمرتبة الحسن كما تقدم عن الحافظ؛ وبخاصة أن للحديث شواهد من حديث أبي هريرة وتميم الداري وغيرهما، وهي مخرجة في "صحيح أبي داود" (٨١٠- ٨١٢) . ثم بدا لي شيء في الإنكار المذكور، وهو أن ابن عبد البر ساق الحديث بلفظ: "من صلى صلاة لم يكمل فيها ركوعه وسجوده وخشوعه؛ زيد فيها من سبحاته حتى تتم "، فزيادة الركوع والسجود والخشوع فيه لم ترد في الشواهد المشار إليها آنفاً، فلعله لذلك أنكرها. والله أعلم. على أنه قال عقب إنكاره المذكور: "وإن صح كان معناه أنه خرج من صلاته- وقد أتمها عند نفسه، وليست في الحكم تامة- والله أعلم، على أنه قد كان يلزمه أن يتعلم، فإن عُذِّبَ عذب على ترك التعلم، وإن عفي عنه، فالله أهل العفو وأهل المغفرة". وقد ذكر ابن عبد البر قبل ذلك فائدة فقهية عزيزة، لم أستجز إلا نقلها إلى القراء لتمام الفائدة، قال ﵀: "أما إكمال الفريضة من التطوع؛ فإنما يكون ذلك- والله أعلم- فيمن سها عن فريضة فلم يأت بها، أو لم يحسن ركوعها ولم يدر قدر ذلك، وأما من تعمد تركها، أو نسي، ثم ذكرها، فلم يأت بها عامداً، واشتغل بالتطوع عن أداء فرضه، وهو ذاكر له؛ فلا تكمل له فريضته تلك من تطوعه. والله أعلم ". *
(I was reproached tonight regarding the horses.) It was narrated by Mālik in "al-Muwaṭṭaʾ" (2/23) from Yaḥyá ibn Saʿīd: that the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) -
(إني عُوتبتُ الليلة في الخيلِ). أخرجه مالك في "الموطأ" (٢/٢٣) عن يحيى بن سعيد: أن رسول الله ﷺ -