Fath al-Rabbani

Benefits: … Musnad Ahmad does not encompass all the narrations related to forgetfulness (sahw) and its various forms, therefore, a summary of this chapter is mentioned below; readers should memorize it: (/236. Al-Halabi, and Tirmidhi: 2/243. Shakir, and Ibn Majah: 1/363, and Ahmad: 3/12, and Muslim has narrated something similar) Forgetting in prayer is such a natural occurrence that no one can be exempt from it. Nevertheless, Allah Ta’ala has, through the Noble Prophet sallallahu alayhi wa sallam, clarified the various forms of forgetfulness and their rectification. The summary of the various authentic ahadith regarding sahw is as follows:

(1) If the middle tashahhud is missed, then without repeating it, the prostrations of forgetfulness (sujud as-sahw) should be performed before the salam. (Bukhari, Muslim) And performing them after the salam is also permissible. (Tirmidhi)

(2) If there is doubt regarding the number of rak‘ahs and no definitive decision can be made, then the prayer should be completed based on the lesser number, and the prostrations of forgetfulness should be performed before the salam. (Tirmidhi, Abu Dawud, Ibn Majah) For example, if a person is performing a four-rak‘ah prayer and doubts whether he has performed three or four rak‘ahs, then he should assume he has performed three, complete the fourth, and then perform sujud as-sahw.

(3) If the salam is given without performing a necessary pillar (rukn), then the previous prayer should be taken as the basis, the prayer should be completed, then the salam should be given, and then the prostrations should be performed, and then the salam again. (Muslim) For example, in a four-rak‘ah prayer, if the salam is given after three rak‘ahs, when the reality is realized, one rak‘ah should be completed and then sujud as-sahw performed.

(4) If doubt arises in prayer and, with the help of various indications, one side becomes predominant (zann ghalib), then the prostrations should be performed after the salam. (Bukhari, Muslim)

(5) If after the salam, an excess is discovered or a deficiency is found which is not to be repeated, then the prostrations should be performed immediately and then the salam given. (Bukhari, Muslim) For example, after the salam, it is realized that five rak‘ahs were performed or the tashahhud was missed. These various situations are established from the Prophet sallallahu alayhi wa sallam either through his actions or his statements. Now, the worshipper should, in the above-mentioned and similar situations of forgetfulness, adopt the aforementioned methods. If someone’s forgetfulness is entirely different from the above-mentioned cases, then he should act upon the narration of Sayyiduna Thawban radi Allahu anhu, according to which the Messenger of Allah sallallahu alayhi wa sallam said: ((For every forgetfulness, there are two prostrations after the salam.)) (Abu Dawud, Ibn Majah) … For every forgetfulness, two prostrations will be performed after the salam.

Note: How is it possible for the worshipper to decide in which situation of forgetfulness he should perform sujud as-sahw and in which he should not? It appears that for minor forgetfulness, there is no need to perform sujud as-sahw. For example, after the first rak‘ah, instead of standing for the second rak‘ah, the worshipper sits for the tashahhud, and after reciting one or two words of the tashahhud, realizes his mistake and stands up for the second rak‘ah. Similarly in other cases. In such a situation (insha Allah), there is no need to perform the prostrations of forgetfulness. As Sayyiduna Mughirah ibn Shu‘bah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: ((If the imam stands up after two rak‘ahs, and remembers before he is fully upright, then he should sit down (and there is no forgetfulness upon him), but if he becomes fully upright, then he should not sit down (but continue his prayer) and perform two prostrations of forgetfulness.)) (Abu Dawud: 1036, Ibn Majah: 1208, Sahihah: 321, the words in parentheses are from Daraqutni) … If the imam stands up after two rak‘ahs (instead of sitting for tashahhud) and remembers before becoming fully upright, then he should sit down; in this case, there is no sahw upon him. But if he becomes fully upright, then he should not sit (for tashahhud), continue his prayer, and perform two prostrations of forgetfulness. From this hadith, it is understood that standing up by mistake, but sitting down before becoming fully upright due to remembering, is a minor forgetfulness, and thus the Prophet sallallahu alayhi wa sallam negated the ruling of sahw in such a case. However, if the worshipper thinks that the extent of his forgetfulness is such that it should be considered significant and sujud as-sahw should be performed, while that situation is different from those described in the ahadith, then he should act upon the following hadith: Sayyiduna Thawban radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: ((For every forgetfulness, there are two prostrations after the salam.)) (Abu Dawud, Ibn Majah) For every forgetfulness, two prostrations will be performed after the salam. In any case, every worshipper should keep all the above-mentioned situations in mind, so that in case of forgetfulness during prayer, his decision regarding sujud as-sahw is insightful and closer to the method of Muhammad sallallahu alayhi wa sallam. From the hadith of Sayyiduna Mughirah radi Allahu anhu mentioned in the note, it is understood that what prevents the standing worshipper from returning to tashahhud is his becoming fully upright. If he realizes his mistake before becoming fully upright, then sitting down is necessary. In this issue, some followers of certain schools have presented the distinction that if the worshipper is closer to standing, he should stand, and if closer to sitting, he should sit. This detail is not only without evidence but also contrary to this hadith. Therefore, act upon the hadith, hold firmly to it, and abandon people’s opinions. When the hadith comes, there is no room for further deliberation, and when the river of Allah Ta’ala flows, the streams of intellect become nullified.