Abu Dawud

1029. Commentary:
It is the work of Shaytan to trouble only the servants of Allah. Therefore, the one performing prayer should strive to dispel such doubts and act upon what is certain.

Commentary:
1:
And this is the preferred (rajih) opinion.

2:
This is the less preferred (marjuh) opinion.

Note:
(Hilal bin ‘Iyad or ‘Iyad bin Hilal is a majhul (unknown) narrator, but with supporting evidences (shawahid), this hadith is authentic (sahih).)

1024. Commentary:
Removing doubt and basing (the action) on certainty is as follows: if there is doubt between two or three (rak‘ahs), then the lesser number, i.e., two rak‘ahs, is certain. If there is doubt between three or four, then three are certain and the fourth is doubtful. Therefore, in the first case, he should consider it as two rak‘ahs and complete the rest of the prayer accordingly; in the second case, he should consider it as three rak‘ahs and complete the rest of the prayer accordingly. This is the most preponderant and cautious approach.

Benefits and Issues:

➊
The meaning of performing prostrations (sujood) while sitting is that there is no need for him to stand up to repeat the prayer or the rak‘ah.
It is sufficient to simply perform the two prostrations of forgetfulness (sujood as-sahw).

➋
This indicates that the prostration should be performed before the salutation (salaam).

➌
This hadith is coming ahead with further detail; see: (Hadith: 1210)

Benefits and Issues:

➊
If during the prayer one becomes doubtful
about how many rak‘ahs have been performed, then one should reflect and think, and whichever number the heart is more content with, that should be considered, and the prayer should be completed accordingly, then the prostration of forgetfulness (sujud as-sahw) should be performed, as will be mentioned in the next chapter.

➋
If in the state of doubt both possibilities are equal,
then one should act upon the lesser number with certainty,
as is mentioned in Hadith 1209.
Because the doubt is not in the lesser number, but in the greater.

➌
If by mistake one rak‘ah is performed in excess,
then the prostration of forgetfulness (sujud as-sahw) will take the place of that one rak‘ah, and the reward of two voluntary prayers (nafl) will be granted.
This is a special favor from Allah Ta‘ala that He has made even our shortcomings a means of reward for us,
and has made these two prostrations on this occasion equivalent to a complete rak‘ah.

➍
In the case of doubt, if the prayer was actually completed,
and the prostration of forgetfulness (sujud as-sahw) was also performed, then this becomes a cause of humiliation for Shaytan.
Because Shaytan intended that the servant’s prayer be ruined
and that he become distressed,
but Allah Ta‘ala, due to these prostrations, protected his prayer from being ruined
and accepted it.
Thus, Shaytan’s objective was not fulfilled,
and he was humiliated.

➎
Getting dust on the nose is an idiom,
which means humiliation and disgrace.

1239. Commentary:

➊ “Remove the doubt.” If one is in doubt between three and four (rak‘ahs), he should consider it to be three, because certainty is with the lesser number and the doubt is in the greater.

➋ “We will make it even.” That is, the two prostrations (sajdahs) will be equivalent to one rak‘ah, and together with the fifth rak‘ah, they will become two supererogatory (nafl) rak‘ahs, while the first four rak‘ahs will be obligatory (fard). However, according to the Hanafis, in this situation it is necessary to sit and recite the tashahhud after every rak‘ah that could possibly be the fourth, i.e., one should sit and recite tashahhud in both the last and the one before it; otherwise, the entire prayer will become supererogatory (nafl). According to the hadith scholars (muhaddithin) and the majority of the scholars, this is not necessary, because it is also possible that he stood up for the fourth thinking it was the third, and the doubt occurred later. In this case, there is no possibility of sitting in the one before the last. And this is what usually happens. Therefore, the Hanafi opinion of an additional tashahhud is unnecessary, for which there is no evidence from the Sunnah; such a strict ruling should not be given based solely on analogy (qiyas).

➌ “The humiliation and disgrace of Shaytan.” Because forgetfulness (sahw) occurred due to Shaytan’s efforts, but the worshipper performed two additional prostrations. Thus, Shaytan’s whisper became a means for the worshipper to add two prostrations, whereas Shaytan was cast out of the Divine Presence for refusing to prostrate. Therefore, his humiliation and disgrace is inevitable. Perhaps for this very reason, the remedy for forgetfulness (sahw) has been legislated through prostration (sajdah).