Bukhari

Hadith Commentary:
By bringing this chapter, Imam Bukhari rahimahullah has refuted the Shafi‘is, who say that the imam should not listen to the followers (muqtadis). Some have said that Imam Bukhari rahimahullah’s intent is that the difference of opinion in this issue exists only when the imam himself is in doubt; however, if the imam is certain about a matter, then by consensus, he should not listen to the followers.

The real name of Dhu’l-Yadayn was Khirbaq.
Both of his hands were long, which is why people began to call him Dhu’l-Yadayn (“the one with two long hands”).

From this hadith, it is also derived that in order to attain the level of certainty (yaqin), testimony can be sought from others as well. It is also understood that the expression of a matter of truth can be made even by a person of low status.

Hadith Commentary:
From a juristic perspective, there is no occasion here to establish a chapter regarding doubt and forgetfulness, because a separate chapter for forgetfulness (sahw) will come later.
Imam Bukhari rahimahullah mentioned it here because the issues concerning the imam and the follower (muqtadi) are being discussed.
Hafiz Ibn Hajar rahimahullah has written, referencing Allamah Ibn Munir rahimahullah, that the point of disagreement in this issue arises when the imam himself is in doubt.
On the contrary, if the imam is certain about his action, then the statement of any follower will not be considered.
(Fath al-Bari: 2/266)

Hadith Commentary:
After this, he did not perform the sitting (qa'dah), nor did he say the second salam, as some people do. From this hadith, it is also derived that if someone, out of forgetfulness, speaks during the prayer thinking that the prayer has been completed, then the prayer does not become invalid. However, some people act contrary to this as well.

In the hadith, a person is referred to as "the one with long arms" (dhul-yadayn). Such a mention is permissible provided that the intention is not to belittle him. If someone were to say that Dhul-Yadayn became braver than Abu Bakr and Umar (radi Allahu anhuma), how could this be possible? The answer is that Dhul-Yadayn was a common man; such people act with informality, whereas those who are close (to Allah) are very fearful. This is the reason why the Messenger of Allah (sallallahu alayhi wa sallam) feared Allah more than anyone else, was the most devoted in worship, and bore the greatest hardships (sallallahu alayhi wa sallam).

Hadith Commentary:
From this hadith, it is understood that if someone possesses an additional characteristic, there is no harm in mentioning it, provided that the intention is not to insult or find fault with the person. For example, the Messenger of Allah (sallallahu alayhi wa sallam) referred to a man with long hands as "Dhul-Yadayn" (the one with two long hands). Although some scholars are strict in this matter and consider mentioning such attributes to be impermissible, it is narrated from Hasan al-Basri (rahimahullah) that he counted calling Humayd "al-Tawil" (the tall) as backbiting. Thus, in the hadith, it is mentioned that when a woman came to Aisha (radi Allahu anha), she indicated her short stature with a gesture of her hand. The Messenger of Allah (sallallahu alayhi wa sallam) said:
"You have backbitten her."
(Musnad Ahmad: 136/6)
However, the intent of Imam Bukhari (rahimahullah) is that if such a gesture or allusion is made for the purpose of identification, then it is permissible, but if the intention is to insult or demean, then it is not permissible.
And Allah knows best. (Fath al-Bari: 575/10)

Hadith Commentary:
The issues regarding forgetfulness (sahw) will be discussed later in the Book of Forgetfulness (Kitab al-Sahw), insha’Allah ta’ala.

Hadith Commentary:
1.
In the first hadith, Waqid narrates from his father Muhammad bin Zayd that he narrated from Abdullah bin Umar or Abdullah bin Amr bin al-As radi Allahu anhum that the Messenger of Allah sallallahu alayhi wa sallam interlaced his fingers.
There was doubt in this narration as to whether it was narrated from Ibn Umar radi Allahu anhu or from Abdullah bin Amr bin al-As radi Allahu anhu. Imam Bukhari rahimahullah, in order to remove this doubt and to explain the reason for interlacing (tashbik), mentioned another narration: Asim bin Muhammad heard this narration from his father Muhammad bin Zayd, but he did not remember it well. Then his brother Waqid bin Muhammad narrated it correctly from Muhammad bin Zayd that Abdullah bin Amr bin al-As radi Allahu anhu said:
The Messenger of Allah sallallahu alayhi wa sallam said:
“O Abdullah! What will be your condition when you live among people who will be like rubbish and straw?”
From this narration, the doubt was removed that the narrator was not Abdullah bin Umar radi Allahu anhu but rather Abdullah bin Amr bin al-As radi Allahu anhu.
Then the reason for interlacing (tashbik) also became clear: the Messenger of Allah sallallahu alayhi wa sallam interlaced his fingers as a parable to explain a certain point.
Accordingly, this narration is transmitted in Imam Humaydi rahimahullah’s book “al-Jam‘ bayn al-Sahihayn” with the addition that the condition of these worthless and useless people would be that their covenants and trusts would have been destroyed, and they would have become like this. Then, to clarify “like this,” he made his fingers into a comb (interlaced them).
(Fath al-Bari: 1/732)
2.
In some narrations, there is a prohibition of interlacing (tashbik).
It is narrated from Ka‘b bin ‘Ujrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“When one of you performs ablution (wudu) and perfects it, then leaves his house with the intention of going to the mosque, he should not interlace his fingers, for he is already in prayer.”
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 386)
In Ibn Abi Shaybah, there is further clarification that he sallallahu alayhi wa sallam said:
“When one of you prays, he should not interlace (his fingers), for this action is from the effect of Shaytan.”
However, in its chain of narration, there are weak and unknown narrators.
Imam Bukhari rahimahullah established this chapter because the narrations in which interlacing is prohibited—their authenticity is questionable, or the prohibition is specific to the state of prayer. Also, if it is done for a valid purpose, then there is no harm.
As in the first hadith, the Messenger of Allah sallallahu alayhi wa sallam interlaced his fingers to clarify a certain point.
Imam Bukhari rahimahullah established from the narration of Abu Musa al-Ash‘ari radi Allahu anhu that doing so is absolutely permissible.
Then, from the hadith of Abu Hurayrah radi Allahu anhu, he established that such an action can be done in the mosque.
On this basis, Ibn Munir said that there is no contradiction in these ahadith, because the narrations of prohibition establish that doing so unnecessarily and without purpose is prohibited, but if it is done for a wise reason, then it is permissible. For example:
To clarify one’s intent, as in the hadith of Abdullah bin Amr radi Allahu anhu, or for explanation, to turn abstract concepts into tangible examples, as in the narration of Abu Musa al-Ash‘ari radi Allahu anhu, where he explained to the Muslims about mutual harmony, then made his hands into a comb (interlaced them) to show that Muslims are mutually connected just as the stones of a building support each other. Or, if it happens spontaneously due to deep contemplation, as in the hadith of Abu Hurayrah radi Allahu anhu, then in such circumstances, there is no prohibition of interlacing.
Note:
Other discussions related to the hadith of Abu Hurayrah radi Allahu anhu will come at their appropriate place, insha Allah ta‘ala.

Hadith Commentary:
The translation of the chapter heading is derived from the fact that the Prophet (sallallahu alayhi wa sallam) accepted the report of Dhu’l-Yadayn, a single individual, as actionable and valid, and for further confirmation, also inquired from other people.
If the report of a single person were not actionable, then the Prophet (sallallahu alayhi wa sallam) would not have paid any attention to what Dhu’l-Yadayn said. From this, it is also established that the report of a single individual (khabar wahid) can be corroborated by others.

Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) accepted the solitary report (khabar wahid) of Dhu’l-Yadayn.
For further assurance, he inquired from others.
If the report of a single person were not actionable, the Messenger of Allah (sallallahu alayhi wa sallam) would not have given consideration to the statement of Dhu’l-Yadayn.
From this, it is also understood that verifying a solitary report through others is also permissible.
It should be noted that the Messenger of Allah (sallallahu alayhi wa sallam) did not reject the report of Dhu’l-Yadayn, but rather asked others for confirmation because he was alone in narrating it, and it was possible that he might have erred in it.
Therefore, the Prophet (sallallahu alayhi wa sallam) sought its verification, and fundamentally, he deemed his statement to be actionable.

Hadith Commentary:
In another place, Imam Bukhari rahimahullah has mentioned a second method, in which the second prostration (sajdah) is also mentioned, but the tashahhud is not mentioned. From this, it is understood that after the prostration of forgetfulness (sajdah sahw), there is no tashahhud.
Accordingly, this is preserved from Muhammad ibn Sirin, and the hadith in which tashahhud is mentioned has been declared weak by al-Bayhaqi, Ibn Abd al-Ra'uf, Ibn Abd al-Barr, and others.
(Khulasa Fath al-Bari)

Hadith Commentary:
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) moved forward and completed the remainder of the prayer, then gave salam, after which he said "Allahu Akbar" and performed a prostration (sajdah) similar to the previous prostrations or even longer, then raised his blessed head and said "Allahu Akbar," then, saying "Allahu Akbar," performed another prostration, after which he raised his blessed head.

Sometimes Abu Hurairah (radi Allahu anhu) would be asked: "Did you then give salam?" He would reply: "I have been informed by Imran bin Husayn (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) gave salam after that."
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 482)

Thus, in the narration from Imran bin Husayn (radi Allahu anhu) reported in Sahih Muslim, only the giving of salam is mentioned, and there is no mention of reciting the tashahhud.
(Sahih Muslim, Kitab al-Masajid, Hadith: 1293(574))

However, in the narration of Ash'ath bin Abdul Malik, the recitation of tashahhud is mentioned.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 1039)

But the hadith scholars (muhaddithin) have considered the mention of reciting tashahhud in this narration to be anomalous (shadh), and have regarded as preserved (mahfuz) the narration in which only the giving of salam is mentioned.
(Fath al-Bari: 128/3)

Similarly, in the narration from Mughirah bin Shu'bah (radi Allahu anhu), the recitation of tashahhud is mentioned.
(Al-Sunan al-Kubra lil-Bayhaqi: 355/2)

And in one narration from Ibn Mas'ud (radi Allahu anhu), the recitation of tashahhud is also mentioned.
(Musnad Ahmad: 428/8)

However, Hafiz Ibn Hajar (rahimahullah) has declared both of these narrations to be weak (da'if).
(Fath al-Bari: 129/3)

In the authentic narrations, after the prostration of forgetfulness (sujud al-sahw), only the giving of salam without reciting the tashahhud is mentioned; therefore, this should be adopted.

Hadith Commentary:
That is, whether in voluntary (nafl) prayers as well, one should perform the prostration of forgetfulness (sajdah sahw) just as in obligatory (fard) prayers or not.
Then, from the action of Ibn Abbas (radi Allahu anhu) and the aforementioned hadith, it is established that one should perform sajdah sahw. In this, there is a refutation of those who make a distinction between obligatory and voluntary prayers in this matter.

Hadith Commentary:
The basis of Imam Bukhari rahimahullah’s argument is that the word "salat" (prayer) in the hadith is unrestricted, which includes every type of prayer, whether obligatory (fard) or supererogatory (nafl).
On this basis, in every type of prayer, if there is forgetfulness or a mistake, the prostration of forgetfulness (sujud as-sahw) must be performed.
However, other scholars say that this is merely a verbal commonality, because there is a clear difference in the conditions of obligatory and supererogatory prayers. Furthermore, in the previous narration of the hadith, there is mention of the call to prayer (adhan) and the opening takbir (takbir), and such arrangements are made only for obligatory prayers.
But the preferred position is that the prostration of forgetfulness (sujud as-sahw) should be performed in every type of prayer, because its causes and objectives exist in every type of prayer.
(Fath al-Bari: 3/136)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s intent is that if someone begins the Zuhr or Asr prayer, but unknowingly ends the prayer with salam after the second or third rak‘ah, then its rectification can be made in such a way that upon immediately remembering, he should complete the remaining prayer and perform two prostrations of forgetfulness (sujud as-sahw) either equal to or even longer than the prostrations of prayer.

However, the narration presented in this regard does not mention ending the prayer with salam after the second or third rak‘ah, though other narrations provide this detail. For instance, in another narration of Sahih Bukhari, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam ended the prayer with salam after the second rak‘ah.
(Hadith: 1228)

Similarly, in a hadith narrated by Imran bin Husayn radi Allahu anhu in Sahih Muslim, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam once ended the Asr prayer with salam after the third rak‘ah.
(Sahih Muslim, al-Masajid, Hadith: 1293(574))

The mention of performing two prostrations either equal to or longer than the prostrations of prayer is also found in Sahih Bukhari.
(Sahih al-Bukhari, al-Sahw, Hadith: 1228)

(2)
There is a difference of opinion regarding whether the prostration of forgetfulness (sujud as-sahw) should be performed before or after the salam.

Here, we will quote the research of Shaykh Muhammad bin Salih al-Uthaymin rahimahullah.
He states:
There are two situations in which sujud as-sahw is performed before the salam:
• When there is any deficiency in the prayer, as in the hadith narrated from Abdullah ibn Buhaynah radi Allahu anhu, where the Messenger of Allah sallallahu alayhi wa sallam once inadvertently omitted the middle tashahhud, so he performed two prostrations before the salam.
This hadith:
(1224)
has already been mentioned.

• When, during the prayer, one is uncertain about the number of rak‘ahs and cannot incline towards either side, then the prayer should be completed based on certainty, and two prostrations of forgetfulness should be performed before the salam.
As is explicitly mentioned in a hadith narrated from Abu Sa‘id al-Khudri radi Allahu anhu.
(Sahih Muslim, al-Masajid, Hadith: 1272(671))

Similarly, there are two situations in which sujud as-sahw is performed after the salam:
• If there is any addition in the prayer, then two prostrations should be performed after the salam, and then the salam should be repeated, as is mentioned in the hadith narrated from Abdullah ibn Mas‘ud radi Allahu anhu.
(Sahih al-Bukhari, al-Sahw, Hadith: 1226)

According to this hadith, the ruling is general, regardless of whether the addition in the prayer is realized during the prayer or after the salam.
Since sujud as-sahw was performed for praying five rak‘ahs in Zuhr, and the hadith does not clarify whether the addition was realized after the salam, therefore, the Prophet sallallahu alayhi wa sallam performed two prostrations after the salam.
On this basis, in the case of an absolute addition, it is appropriate to perform sujud as-sahw after the salam.

• If, during the prayer, one is uncertain about the number of rak‘ahs and, after effort and deliberation, inclines towards one side, then in this case as well, sujud as-sahw should be performed after the salam, as is narrated in Sahih Bukhari from Abdullah ibn Mas‘ud radi Allahu anhu, that the Messenger of Allah sallallahu alayhi wa sallam said:
“When any of you is uncertain in his prayer, he should strive for correctness and complete his prayer, then say the salam and perform two prostrations at the end.”
(Sahih al-Bukhari, al-Salat, Hadith: 401)

(3)
If there are two acts of forgetfulness in the prayer, one requiring sujud as-sahw before the salam and the other requiring it after the salam, then the two prostrations should be performed before the salam. For example:
A person, while praying Zuhr, according to his assumption, sat for tashahhud after the second rak‘ah, which was in reality the third rak‘ah.
When he stood up from tashahhud, he remembered that he had forgotten the tashahhud after two rak‘ahs and had instead performed it after the third, which is an addition, and now he is in his fourth rak‘ah. So, he should complete this rak‘ah, perform sujud as-sahw, and then say the salam.
In this case, due to omitting the first tashahhud, sujud as-sahw is required before the salam, and due to the addition of sitting in the third rak‘ah, sujud as-sahw is required after the salam, but preference will be given to performing sujud as-sahw before the salam.
(Sujud al-Sahw by Shaykh Muhammad bin Salih al-Uthaymin)

In summary, sujud as-sahw is permissible both before and after the salam, because both are established from the Messenger of Allah sallallahu alayhi wa sallam. However, the best and most preferable is that where the reasons for these prostrations are connected to an act before the salam, the prostrations should be performed before the salam, and where they are connected to an act after the salam, they should be performed after the salam. And in cases where the reasons are not specifically connected to either, the worshipper has the choice to perform the prostrations either before or after the salam, regardless of whether the cause is an addition or omission.
And Allah knows best.

Hadith Commentary: Benefits and Issues: The Prophet sallallahu alayhi wa sallam said in response to Dhu’l-Yadayn radi Allahu anhu:
(kullu dhalika lam yakun)
“Neither of these two things happened.” And in al-Bukhari it is narrated:
(lam ansi wa lam tuqsar)
“The prayer was neither shortened nor did I forget.” Therefore, Dhu’l-Yadayn said:
(qad kana ba‘du dhalik)
“Some of that has indeed happened.” From this, the principle is supported that if the word “kullu” (all) comes before the negative verb “kana” (was), then the negation applies to each and every individual item.
And if it comes after (kullu dhalika lam yakun),
then the negation applies to the whole collectively, i.e., none of them happened, but one may have occurred.
And the statement of the Prophet sallallahu alayhi wa sallam that none of the things happened—
neither was the prayer shortened nor did I forget—
is from his own perspective, because his understanding was that he had led the prayer as four rak‘ahs. Therefore, if a person, based on his own understanding, says something contrary to the actual event while believing it to be correct, he will not be considered a liar.

English Commentary:
1:
Sufyan al-Thawri, the people of Kufa, and the opinion of Abu Hanifah are based merely on personal reasoning (ra’y), whereas the eminent Imams—Malik ibn Anas, al-Shafi’i, Ahmad ibn Hanbal, and, according to Imam Nawawi, the overwhelming majority of scholars from both the early and later generations—issue their legal verdict and act upon the sound hadith narrated from Abdullah ibn Mas’ud radi Allahu anhu mentioned above. They hold that if someone, out of forgetfulness, adds an extra rak‘ah (unit of prayer) to his prayer, his prayer is neither invalid nor corrupt. Rather, if he remembers before the salutation (salam), he should perform two prostrations of forgetfulness (sujud al-sahw) before the salam; and if he remembers after the salam, he should also perform two prostrations of forgetfulness. This is sufficient for him, because the Noble Prophet sallallahu alayhi wa sallam did exactly this, and he did not perform another rak‘ah to make the prayer even. (See: Tuhfat al-Ahwadhi: 1/304, Multan edition)

1:
After basing (the ruling) upon certainty.

1:
They have no solid evidence for this; it is merely a weak claim that this incident occurred before conversation was prohibited during prayer, because Dhu’l-Yadayn (radi Allahu anhu) passed away in the Battle of Badr, and Abu Hurairah (radi Allahu anhu) narrated this incident after hearing it from another Companion. However, it was Dhu’l-Shimalayn (radi Allahu anhu) who was martyred at Badr, not Dhu’l-Yadayn. Furthermore, Abu Hurairah (radi Allahu anhu) has clearly stated that he was present during this incident (as is mentioned in the narrations of Muslim and Ahmad). Therefore, this incident took place after conversation had been prohibited during prayer.

2:
This assertion is not based on evidence. If the matter were as they claim, then why did the Prophet (sallallahu alayhi wa sallam) not clarify it at that time? Among the scholars of legal theory (usuliyyin), it is an established principle that it was not permissible for the Lawgiver (the Noble Prophet, sallallahu alayhi wa sallam) to withhold clarification when there was a need to explain something.

1030. Commentary:
Hafiz Ibn Abd al-Barr rahimahullah states that this hadith of Abu Hurairah radi Allahu anhu, according to Imam Malik, Layth, Ibn Wahb, and others, applies to those individuals who suffer from obsessive doubts (waswasah). Doubt and uncertainty never leave such people; for this type of person, when they complete their prayer based on what they are certain of, they should then perform the prostrations (sujood). [عون المعبود]
The aforementioned hadith [1029] will also, due to its authenticity, be interpreted in this same sense.

1331. Commentary: See ‘Hadith: 1225.

1231. Commentary: There are two errors in this narration. Firstly, it should be Dhul-Yadayn ibn Abd Amr. Secondly, the mention of this Dhul-Yadayn is a mistake and anomaly on the part of the narrator. This refers to the Dhul-Yadayn who was martyred at Badr, which was much earlier than this incident.

1230. Commentary: Hafiz Ibn Hajar rahimahullah states: The apparent meaning of the narrations is that Abu Hurayrah radi Allahu anhu was present during this incident, whereas Imam Tahawi rahimahullah has interpreted it figuratively. He says that Abu Hurayrah radi Allahu anhu’s statement, “He led us in prayer,” means that he led the Muslims in prayer. The reason for his interpretation is the statement of Imam Zuhri rahimahullah, who said that the protagonist of the story, Dhu’l-Shimalayn, was martyred on the day of Badr; therefore, this incident occurred before the Battle of Badr, while Abu Hurayrah radi Allahu anhu embraced Islam five years after the Battle of Badr. However, the consensus of the hadith scholars is that Imam Zuhri rahimahullah was mistaken in this, as Ibn Abd al-Barr and others have transmitted this view. They consider it to be the story of Dhu’l-Shimalayn, but Dhu’l-Shimalayn was martyred on the day of Badr. He belonged to Banu Khuza‘ah and his name was Umair ibn Abd Amr, whereas Dhu’l-Yadayn was from Banu Sulaym, his name was Khirbaq, and he lived for a long time after the Prophet sallallahu alayhi wa sallam. In Sahih Muslim, the wording of Abu Hurayrah radi Allahu anhu’s narration through Abu Salamah is as follows: «فَقامَ رَجُلٌ مِن بَنِي سُلَيْمٍ» “A man from Banu Sulaym stood up.” [صحیح مسلم ، المساجد ، حدیث : 573] And in the narration of Abu Hurayrah radi Allahu anhu through Zuhri, the wording is: «فقام ذو الشِّمالينِ» “Dhu’l-Shimalayn stood up.” Even though he was martyred in the Battle of Badr. For this reason, they considered it an incident before the Battle of Badr. Some scholars are of the opinion that these are two separate incidents: the first involving Dhu’l-Shimalayn (Umair ibn Abd Amr) and the second involving Dhu’l-Yadayn (Khirbaq). The first incident was narrated by Abu Hurayrah radi Allahu anhu as mursal (with a missing link), and in the second, he was present himself. This possibility is also considered for the sake of reconciliation and harmonization. Another view is that the confusion arose because sometimes Dhu’l-Shimalayn was referred to as Dhu’l-Yadayn and sometimes Dhu’l-Yadayn as Dhu’l-Shimalayn. However, the basis for this view is weak, and it also does not seem correct for Imam Tahawi rahimahullah to interpret it figuratively, because in Sahih Muslim, the explicit words of Abu Hurayrah radi Allahu anhu are transmitted: «بيْنا أنا أُصَلِّي مع النبيِّ صلی اللہ علیہ وسلم …………» “Once I prayed with the Prophet sallallahu alayhi wa sallam…” [صحیح مسلم ، المساجد ، حدیث : 573] And the senior hadith scholars are agreed that Dhu’l-Shimalayn radi Allahu anhu and Dhu’l-Yadayn radi Allahu anhu are two different individuals. This has also been explicitly stated by Imam Shafi‘i rahimahullah in “Ikhtilaf al-Hadith.” Hafiz Ibn Hajar rahimahullah says: In my view, the preferred opinion is that this is a single incident, although due to the difference in wording, Imam Ibn Khuzaymah and others lean towards the view of multiple incidents, because in Abu Hurayrah radi Allahu anhu’s narration, it is mentioned that the Prophet sallallahu alayhi wa sallam ended the prayer after two rak‘ahs, then stood by a piece of wood in the mosque, while in the narration of Imran ibn Husayn radi Allahu anhu, it is mentioned that he ended the prayer after three rak‘ahs, then went home. See also: [فتح الباري : 3/126 ، 131 ، 132 ، تحت حدیث : 1227 ، 1229]

1228. Commentary: It has been mentioned previously that Abu Hurairah (radi Allahu anhu) had forgotten which prayer it was—whether it was Zuhr or Asr. That is why, in some places, he said Zuhr, and in others, Asr. However, this does not affect the actual ruling, because both prayers are similar.

1225. Commentary:

➊ “I forgot”—The one who forgot here is either Abu Hurairah radi Allahu anhu or his student Muhammad ibn Sirin rahimahullah.

➋ “In anger”—In reality, this was the effect of forgetfulness in prayer upon his refined nature, which was perceived as anger.

➌ “Remained fearful”—Allah! Allah! How awe-inspiring your presence was, that even your most intimate and closest friends, indeed your companion of the cave, were in awe of you. In fact, they were fully aware of your rank and status; therefore, despite friendship and informality, they always maintained respect for you. The closer they were, the more they observed your etiquette and reverence.

➍ The conversation of Dhu’l-Yadayn and other noble Companions radi Allahu anhum with the Messenger of Allah sallallahu alayhi wa sallam while some part of the prayer remained is evidence that if one, thinking the prayer is complete, speaks or performs another action, it is excused. There is no need to repeat the prayer; in the end, the prostrations of forgetfulness (sujud as-sahw) suffice. The Hanafis, in such a case, hold that the prayer must be repeated, and they relate this hadith to the early period when speech (in prayer) was prohibited. However, the narrator of this hadith is Abu Hurairah radi Allahu anhu, who was a follower in this prayer, and his Islam dates to 7 AH, whereas the prohibition of speech is from a much earlier period.

➎ In terms of being human, the Prophet sallallahu alayhi wa sallam could also be affected by forgetfulness, just as by other human conditions, such as illness, etc. Allah Ta’ala has guaranteed non-forgetfulness only regarding the Noble Qur’an. Even there, the clarification (illa ma sha’ Allah) is present.

➏ These prostrations were performed by you after the salutation (salam). Thus, the prostration of forgetfulness (sujud as-sahw) can be performed after the salam as well as before it. The details of this have already been discussed in the introduction.

➐ When an incident occurs in a gathering of trustworthy individuals, and it is impossible for all to be heedless out of habit, and one trustworthy person narrates something more than the others, his solitary report should not be accepted unless it is confirmed by his other companions.

➑ This hadith establishes the permissibility of acting upon istishab (presumption of continuity). Istishab means to remain upon an existing ruling until a new ruling comes that changes or abrogates the previous one. Dhu’l-Yadayn asked on this basis, even though the action of the Prophet sallallahu alayhi wa sallam holds a legal status, and the original principle is the absence of forgetfulness, and abrogation was also possible. The other Companions radi Allahu anhum who remained silent were uncertain about the previous ruling—whether it had been abrogated or not. And those Companions who left quickly had certainly understood that the first ruling had been abrogated and the prayer had been shortened. From this, the permissibility of ijtihad (independent reasoning) in legal rulings is established.

➒ Due to multiple instances of forgetfulness in prayer, it is not necessary to perform the prostrations of forgetfulness (sujud as-sahw) multiple times; performing them once is sufficient. For details, refer to the introduction of this very book.

Benefits and Issues:
After the congregational prayer, one may get up from their place.
Even if one intends to sit elsewhere in the mosque, remaining seated at the place of prayer is a cause of reward.
For such a person, the angels supplicate.
See: (Sunan Ibn Majah, Hadith: 799)

(2)
To verify someone’s statement does not express distrust in them.
Rather, it is done to increase certainty.

(3)
If a person becomes well-known by a particular name due to a specific physical characteristic (for example, short stature or a stout body, etc.),
then mentioning them by that name is permissible.
For example, the Messenger of Allah (sallallahu alayhi wa sallam) referred to this companion (radi Allahu anhu) as Dhu’l-Yadayn (the one with long hands)
because his hands were long. However, if calling by such a name expresses disparagement, then do not use that name; rather, mention a better name.

(4)
If the prostration of forgetfulness (sujud as-sahw) is performed after the salutation (salam), then one should repeat the salutation afterwards.

Benefits and Issues:

➊
Prayer (salah) is the most important act of worship and the deed that establishes a servant’s connection with Allah. Therefore, Satan makes every effort to prevent the servant from benefiting from it.

➋
One should strive to focus one’s thoughts during prayer. Even so, if concentration is lost, then whenever one becomes aware, one should turn one’s attention back to the prayer.

➌
Sometimes, due to thoughts being distracted elsewhere during prayer, one becomes doubtful about the number of rak‘ahs performed. In such a case, when it becomes difficult to decide, one should perform the prostration of forgetfulness (sujud as-sahw).

➍
Some issues regarding the prostration of forgetfulness (sujud as-sahw) have already been mentioned in previous chapters.

Prostration of Forgetfulness (Sajdah Sahw) Before and After the Salutation (Salam)
Prostration of forgetfulness (sajdah sahw) is permissible both before the salutation (salam) and after it.

See [هدية المسلمين ص83 ح37]

By "salam" is meant turning the head to both sides, except if there is evidence specifying otherwise.

Some people have claimed that "the correct issue is that the salam should be given to one side only; this is the position of the majority (jumhur)."! [فتاوي عالمگيري ج1 ص125]

There is no evidence for this claim established from any hadith or from any Companion (sahabi).

... See the original article ...

Fatawa Ilmiyyah (Tawdih al-Ahkam) Vol. 2, p. 77

In the aforementioned situation, one should reflect on how many rak‘ahs have been performed. Whichever number the heart inclines towards more, consider that as the correct count and complete the prayer accordingly. At the end, perform the prostration of forgetfulness (sujud as-sahw). However, the more correct opinion is to consider the lesser number as correct, complete the prayer accordingly, and at the end perform the prostration of forgetfulness (sujud as-sahw) and then conclude with the salutation (salam).

Hadith Authentication:
[وأخرجه البخاري 1232، و مسلم 389/82 بعدح 529، من حديث ما لك به]

Jurisprudential Explanation:
➊ It is the work of a devil named Khanzab that he casts whisperings (waswasah) into the hearts of those performing prayer. [ديكهئے : صحيح مسلم 2203/68]
● In a fabricated (mawdu‘) narration from Ghunyat al-Talibin, the word “hadith” is mentioned regarding the devil, which is actually a scribal error.
➋ If one makes a mistake or forgets something in prayer, performing the prostration of forgetfulness (sujud al-sahw) is obligatory and recommended.
● The Messenger of Allah (sallallahu alayhi wa sallam) said:
«لِكُلِّ سَهْوٍ سَجْدَتَانِ بَعْدَ مَا يُسَلِّمُ»
“For every forgetfulness, there are two prostrations after the salutation (salam).” [سنن ابي داود : 1038، وسنده حسن]

Note:
Considering other evidences, the two prostrations for forgetfulness are permissible both before and after the salutation (salam).
➌ The Shia Imam Ibn Babawayh al-Qummi wrote:
«إن الغلاة والمفوضة لعنهم الله ينكرون سهو النبى صلى الله عليه وسلم.... وإنما أسهاه ليعلم أنه بشر مخلوق فلا يتخذ ربا معبودا دونه وليعلم الناس بسهوه حكم السهو»
“May Allah curse the extremists and the mufawwida (Rafidah); they deny the forgetfulness (sahw) of the Prophet (sallallahu alayhi wa sallam).... Allah caused you (sallallahu alayhi wa sallam) to forget so that it would be known that you are a human being, a created being, and so that people would not make you into a Lord or deity. Secondly, so that people would learn the rulings and issues related to forgetfulness.” [من لايحضره و الفقيه ج 1ص 234]
➍ There is no hadith that establishes giving the salutation (salam) to only one side in the prostration of forgetfulness (sujud al-sahw).
● In Fatawa ‘Alamgiri, it is written without evidence:
“The correct ruling is that one should give the salutation to one side only; this is the view of the majority.” [1125/1]
● This attribution to the majority is contrary to reality and is rejected due to the lack of reference.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 1228، من حديث مالك به ورواه مسلم 573/97، من حديث أيوب السخياني به]

Jurisprudential Understanding (Tafaqquh):
➊ If a person, out of forgetfulness, ends the prayer (by saying salam) before completing it, he should count what he has already prayed, complete the remaining units (rak‘ahs), and then perform the prostration of forgetfulness (sujud as-sahw) at the end. The prostration of forgetfulness should be equal to or longer than the regular prostrations of the prayer.
➋ Forgetfully speaking or saying salam during the prayer does not invalidate the prayer.
➌ If there is doubt regarding a hadith, it is Sunnah to investigate it, and once its authenticity is established, it is obligatory to act upon it.
➍ The Prophets and Messengers can experience forgetfulness in worldly matters and acts of worship such as prayer, but it must be remembered that they can never be forgetful in conveying the religion, reporting previous revelations, or in matters of transmission.
➎ It is not permissible to abandon certainty on the basis of doubt.
➏ If there is a contradiction in narrations and reconciliation is not possible, then the narration of the group (jama‘ah) is given preference over that of an individual.
➐ Saying the takbir (Allahu Akbar) is Sunnah in the prostration of forgetfulness (sujud as-sahw).
➑ Some people have claimed that this hadith is “mudtarib” (disordered/confused). For a detailed refutation of this claim, see: [التمهيد 364/1]
➒ The statement that Dhu’l-Yadayn (radi Allahu anhu) was martyred in the Battle of Badr is incorrect, because it was Dhu’l-Shimalayn (radi Allahu anhu) who was martyred at Badr, while Dhu’l-Yadayn (Khirbaq radi Allahu anhu) remained alive for a long time after the passing of the Messenger of Allah (sallallahu alayhi wa sallam).
➓ The Noble Prophet (sallallahu alayhi wa sallam) did not possess knowledge of the unseen (ghayb); otherwise, why would he ask people for clarification? Also see: [ح 156]

Hadith Authentication:
[وأخرجه مسلم 573/99، من حديث ما لك به، و من رواية يحيى بن يحيي وجاء فى الأصل : حميد]

Jurisprudential Points:
➊ If one speaks by mistake during prayer, the prayer does not become invalid.
➋ From various hadiths, it is understood that performing the prostration of forgetfulness (sujud as-sahw) is permissible both before and after the salutation (salam), but it should be noted that the practice of some followers of taqlid of turning the head for salam only to one side in sujud as-sahw is not established from the Sunnah. Reciting the tashahhud after the salam and then giving salam is also correct, and performing two prostrations after the complete tashahhud and then giving salam is also correct.
➌ Dhu’l-Yadayn ibn Khirbaq Talal radi Allahu anhu was not martyred in the Battle of Badr; rather, he remained alive even after the passing of the Prophet sallallahu alayhi wa sallam. The one martyred at Badr was Dhu’l-Shimalayn radi Allahu anhu.
➍ The incident of speaking by mistake during prayer occurred in the presence of Sayyiduna Abu Hurairah radi Allahu anhu, as is established by the words of the hadith «صلّي بنا».
➎ It is incorrect for some people, in blind support of their taqlidi school, to declare this hadith as irregular (mudtarib).
➏ From this hadith, the utmost respect and reverence of the Companions (Sahabah) for the Messenger of Allah sallallahu alayhi wa sallam is established.
➐ Also see: [الموطأ حديث: 128، 489، البخاري 1228، ومسلم 573/97]

Takhrij:
«أخرجه البخاري، الصلاة، باب تشبيك الأصابع في المسجد وغيره، حديث:482، والسهو، باب يكبر في سجدتي السهو، حديث:1229، ومسلم، المساجد، باب السهو في الصلاة، حديث:573، وأبوداود، الصلاة، حديث:1008، وهو حديث صحيح، وحديث:"ولم يسجد حتي يقَّنه الله تعاليٰ ذلك" أخرجه أبوداود، الصلاة، حديث:1012 وسنده ضعيف، فيه محمد بن كثير الصنعاني وهو ضعيف، ضعفه الجمهور من جهة سوء حفظه واختلط أيضًا.»©

Explanation:
➊ This hadith proves that forgetfulness (sahw) occurred from the Messenger of Allah (sallallahu alayhi wa sallam), and this is not contrary to prophethood.
➋ It is also understood from this that you were human as well. Forgetfulness and similar things only occur from a human. Just as you said: «إِنَّمَا أَنَا بَشَرٌ مِّثْلُکُمْ أَنْسٰی کَمَا تَنْسَوْنَ فَإِذَا نَسِیتُ فَذَکِّرُونِي» (Sahih Muslim, Kitab al-Masajid, Chapter: Forgetfulness in Prayer and Prostration for It, Hadith: 572). It is also clear from this that you were not ‘Alim al-Ghayb (Knower of the unseen), nor did you ever claim to be ‘Alim ma kana wa ma yakun (Knower of what was and what will be). If you had knowledge of the unseen, forgetfulness would not have occurred, and then, to confirm, you would not have asked the people whether Dhu’l-Yadayn had spoken correctly and truthfully. Upon confirmation of the forgetfulness, you accepted it.
➌ If, after a mistake occurs, someone corrects it, then upon its being established, it should be accepted.
➍ It is also established from this that when performing the prostration of forgetfulness (sujud al-sahw) and when rising from it, one should say “Allahu Akbar.”
➎ From this hadith, the prostration of forgetfulness before the salam is established.
➏ It is also understood that if the first tashahhud is forgotten, its compensation is made by the two prostrations of forgetfulness.
➐ In this hadith, only «صَلَّی النَّبِيُّ» is mentioned, but in some narrations, the words «صَلّٰی بِنَا» are transmitted, meaning “he led us in prayer.” (Sahih al-Bukhari, Kitab al-Salat, Hadith: 482). In this case, the narrator of the hadith was also among those praying, so it is understood that this hadith is not abrogated by the verse of the Noble Qur’an: ﴿ Qūmū lillāhi qānitīn ﴾, because Abu Hurayrah (radi Allahu anhu) accepted Islam four or five years after the revelation of this verse. The conversation of the noble Companions (radi Allahu anhum) was not out of forgetfulness but intentional, so after the salam, such a brief correction for the prayer does not invalidate the prayer.
➑ Regarding the last portion of the aforementioned hadith, «وَلَمْ یَسْجُدْ حَتّٰی یَقَّنَہُ اللّٰہُ تَعَالٰی ذٰلِکَ», the verifying scholars have written that it is weak.
Clarification: «حضرت خرباق بن عمرو سلمی رضی اللہ عنہ » was called Salmi due to being from Banu Sulaym. Suhayli wrote in al-Rawd al-Unuf that he passed away during the caliphate of Amir Mu‘awiyah (radi Allahu anhu). Abu ‘Awanah said in his Sahih that he passed away at the place of Dhi Khushub during the caliphate of ‘Umar (radi Allahu anhu). In some narrations, instead of Dhu’l-Yadayn, Dhu’l-Shimalayn is also mentioned. Some think that both refer to the same person, but this is a misconception. The correct view is that these were two different individuals. The proof is that Dhu’l-Shimalayn was martyred at Badr, and those who narrated this incident are Abu Hurayrah and ‘Imran ibn Husayn (radi Allahu anhum), and both of them accepted Islam in the year of Khaybar. They mentioned Dhu’l-Yadayn in this incident, and this can only be possible if Dhu’l-Yadayn was alive at that time and is considered distinct from Dhu’l-Shimalayn.