and standing upright thereafter; then prostration and sitting up from it; and composure (ṭumaʾnīna) during all these movements—even when rising from bowing and from prostration—in opposition to those who do not deem composure obligatory in these two pillars, though they still recommend it.
There remain other pillars such as the tashahhud, invoking blessings upon the Prophet ﷺ, and the taslīm. Al-Nawawī said: “These were already known to the questioner.”
2- One must carry out all of those acts in every rakʿah, except for the opening takbīr, which is confined to the first rakʿah alone.
3- This ḥadīth shows that whatever acts of the prayer are not mentioned in it are not obligatory—but only after examining all its chains of transmission and gathering every wording, so that everything actually mentioned is known and then acted upon.
4- It is also proof of the obligation to observe the proper sequence of these acts, because the report employs the word “then,” and because the Prophet ﷺ was teaching someone ignorant of the rulings.
5- These pillars of the prayer are not waived through forgetfulness or ignorance, as shown by the Prophet’s ﷺ order that the worshipper repeat the prayer rather than contenting himself with merely instructing him.
6- The ḥadīth indicates that the prayer of the one who performed it poorly was invalid; otherwise, he would not have been commanded to repeat it.
7- It further indicates that a deficient prayer may be accepted from an ignorant person, whereas it will not be accepted from someone who knows the rulings.
8- The report demonstrates the legitimacy of sound, gentle instruction and of enjoining right without harshness, and that it is preferable for the teacher to use engaging methods that are more effective and longer-lasting in the learner’s mind.
9- It is recommended for the person consulted to offer additional guidance when that is beneficial—such as when the circumstances show that the questioner is unaware of rulings he needs.
10- The opening supplication (istiftāḥ), seeking refuge (taʿawwudh), raising the hands, placing them on the chest, the etiquettes of bowing, prostrating, and sitting, and similar matters are all recommended acts.
11- The ḥadīth shows that the instructor should begin with what is most important, giving precedence to the obligations before the recommended acts.
12- Al-Ṣanʿānī said: “Be aware that the ḥadīth of the man who prayed poorly has given rise to extensive discussion and its meanings have tugged minds in various directions. We have demonstrated that the negation it contains cannot be taken as a mere negation of perfection, for it is established in grammar and in legal theory that words of negation are coined to deny the very reality of the thing. When you say, ‘There is no man in the house,’ you are denying the existence of any man therein—a point on which there is no dispute. It is not to be interpreted otherwise, such as denying completeness, except when there is evidence for that.” End quote.