Ibn Majah

Benefit:
The meaning of Tanafasi's statement is that the obligation of performing the prostration of forgetfulness (sajdah sahw) due to doubt is an issue upon which there is consensus.
No one differs regarding this; however, there may be differences in the details.

Hadith Commentary:
In another hadith from Sahih Bukhari itself, it is narrated from Ibrahim that the Prophet (sallallahu alayhi wa sallam) performed five units (rak‘at) of prayer instead of four, and this was the Zuhr (noon) prayer.
In a narration from Tabarani, it is mentioned that this was the ‘Asr (afternoon) prayer, so it is possible that this incident occurred twice.
The meaning of thinking correctly is that, for example, if one is in doubt between three or four (rak‘at), then he should opt for three; and if in doubt between two or three, then he should opt for two.
This hadith proves that even prophets can make mistakes or forget, and it is also established that if, in prayer, someone speaks on the assumption that the prayer has been completed, it is not obligatory to repeat the prayer from the beginning, because the Prophet (sallallahu alayhi wa sallam) himself did not repeat the prayer from the beginning nor did he command the people to do so.

Hadith Commentary:
➊
Imam Bukhari rahimahullah intends to deduce from this hadith that observing the direction of the qiblah is extremely necessary in prayer.
Even if a person, due to forgetfulness, exits the prayer and turns away from the qiblah, and then realizes that he has mistakenly given salam, in such a case he should immediately turn towards the qiblah and complete the prayer. And if only the prostration of forgetfulness (sajdat as-sahw) is to be performed, that too is a part of the prayer, so the prostration of forgetfulness should also be performed facing the qiblah. As is mentioned in this hadith, after completing the prayer, the Prophet sallallahu alayhi wa sallam had turned his face away from the qiblah, but upon being informed, he once again faced the qiblah and completed the prayer.

➋
For the heart to become heedless of something is called forgetfulness (nisyan), and for something to become hidden from the heart is called inadvertence (sahw).
If a worshipper, due to inadvertence or forgetfulness, becomes doubtful about his prayer, then to reflect and determine the correct and accurate matter is called taharri.
This is also called predominant assumption (zann ghalib).
According to the hadith, in such circumstances, the worshipper should act upon taharri.
If, through taharri, one side becomes predominant, then the prayer should be completed on the basis of this predominant assumption.
If both sides are equal and neither can be considered predominant, then one should act upon the lesser side.
This means that if there is doubt regarding the number of rak‘ahs, whether they are three or four, then the prayer should be completed on the basis of the lesser, i.e., three. Thus, taharri towards correctness (taharri ila as-sawab) and acting upon the lesser (akhadh bil-aqall) are two separate matters.
It is not correct to interpret taharri ila as-sawab as akhadh bil-aqall, as is the position of some scholars.

➌
It is also understood from this hadith that even the noble Prophets alayhim as-salam can experience inadvertence (sahw), but this inadvertence and forgetfulness is possible only in matters of actions, not in matters of conveying the message, because the responsibility for that has been taken by Allah Himself. In the Noble Qur’an, it is stated that the explanation of the Qur’an, i.e., making it clear, is Our responsibility.
The inadvertence that occurred to the Prophets alayhim as-salam in matters of actions was also, in reality, due to the profound wisdom of Allah ta‘ala, so that ordinary Muslims could be practically taught the rulings related to inadvertence.
(Fath al-Bari: 1/653)

➍
When the narrator of the hadith, Mansur, relates from his teacher Ibrahim al-Nakha‘i, he is uncertain about the cause of the prostration of forgetfulness—whether it was due to an increase or a decrease in the number of rak‘ahs. However, in a subsequent narration, when al-Hakam narrates from him, he states with certainty that the Messenger of Allah sallallahu alayhi wa sallam had performed five rak‘ahs for Zuhr.
This means that when Ibrahim al-Nakha‘i rahimahullah narrated the hadith to his student al-Hakam, he stated the basis for the prostration with certainty and assurance, but when narrating to his student Mansur, he became uncertain whether there had been an increase or a decrease in the number of rak‘ahs.
And Allah knows best.
(Fath al-Bari: 1/563)

➎
The Messenger of Allah sallallahu alayhi wa sallam, during his lifetime, experienced inadvertence (sahw) in prayer four times, the details of which are as follows:
1. In the Zuhr prayer, he stood up instead of sitting for the first tashahhud (qa‘dah ula).
(Sahih al-Bukhari, Kitab al-Sahw, Hadith: 1225)
2. He performed five rak‘ahs in Zuhr.
(Sahih al-Bukhari, Kitab al-Sahw, Hadith: 1226)
3. He gave salam after two rak‘ahs instead of four in Zuhr.
(Sahih al-Bukhari, Kitab al-Sahw, Hadith: 1227)
4. In the ‘Asr prayer, he gave salam after three rak‘ahs.
(Sahih Muslim, Kitab al-Masajid, Hadith: 1293 (574))
A complete discussion regarding inadvertence and forgetfulness will be presented later in Kitab al-Sahw, insha’Allah ta‘ala.

Hadith Commentary:
From the previous hadith, it is established that some Companions, despite having performed some of their prayer with their backs towards the Ka'bah, did not repeat it. And from this hadith, it is derived that the Prophet (sallallahu alayhi wa sallam), due to forgetfulness, turned his face towards the people and his back was towards the Ka'bah, yet he (sallallahu alayhi wa sallam) did not repeat the prayer. This was the very objective of the chapter.

Hadith Commentary:
1.
It is also established from this hadith that the Messenger of Allah (sallallahu alayhi wa sallam) did not repeat the prayer in the case of forgetfulness (sahw). After giving salam, he turned his attention to the people, and upon remembering, he built upon the previous prayer. When he turned his back towards the Ka'bah, he was, in effect, still in the ruling of prayer; had he exited the prayer, he would not have built upon the previous prayer. From this, it is understood that if a person, due to a mistake, deviates from the qiblah, his prayer is valid. There is no need for repetition. (Umdat al-Qari: 3/392)

2.
The connection of this narration to the second part of the chapter heading is as follows: the Messenger of Allah (sallallahu alayhi wa sallam) acted in the prayer according to what he thought (zann), which was contrary to reality. When the noble Companions (radi Allahu anhum ajma'in) drew his attention to it, he did not consider the action done contrary to reality as invalidating the prayer; rather, he performed two prostrations of forgetfulness (sujud al-sahw) at that time. It is thus understood that even if one's assumption (zann) is contrary to reality, it does not invalidate the prayer. This narration can also be related to the first part of the chapter heading, that facing the qiblah (istiqbal al-qiblah) is so important that its obligation is established even for the prostration of forgetfulness (sujud al-sahw).

Chapter of Sahih Bukhari Hadith Number: 7249: «بَابُ مَا جَاءَ فِي إِجَازَةِ خَبَرِ الْوَاحِدِ الصَّدُوقِ فِي الأَذَانِ وَالصَّلاَةِ وَالصَّوْمِ وَالْفَرَائِضِ وَالأَحْكَامِ:»
Relevance between the Chapter Heading and the Hadith:
Imam Bukhari rahimahullah has clarified in the chapter heading regarding the solitary report (khabar wahid) that if a truthful person conveys any information, whether it pertains to acts of worship or transactions, his statement will be accepted. The hadith under the chapter, which is narrated from Sayyiduna Abdullah radi Allahu anhu, does not mention the solitary report (khabar wahid); rather, it negates it, because those who informed the Prophet sallallahu alayhi wa sallam that he had performed five units (rak‘at) for Zuhr were several people... Therefore, under these circumstances, how can there be a connection between the chapter heading and the hadith?

Ibn al-Teen rahimahullah objects due to the lack of relevance between the chapter and the hadith, stating:
SA «بوب لخبر الواحد وهذا الخبر ليس بظاهر فيما ترجم له لأن المخبرين له بذالك جماعة.» [فتح الباري لابن حجر : 203/14]
“Imam Bukhari rahimahullah established the chapter on the solitary report (khabar wahid), whereas in the hadith, those who conveyed the information were a group.” EA Al-‘Allamah ‘Ayni rahimahullah, responding to this objection, states:
«أشار البخاري إلى الرواية الأخرى فى هذه القصة، فان فيها: وما ذاك؟ قال: ”صليت خمساً“ فالقائل واحد، فصدّقه النبى صلى الله عليه وسلم.»
“That is, Imam Bukhari rahimahullah has alluded to another narration related to this same incident, in which it is mentioned that when the Prophet sallallahu alayhi wa sallam asked, ‘What is the matter?’ a single companion said that you have performed five units (rak‘at). Thus, the one who spoke was in the position of a solitary reporter (khabar wahid), and the Prophet sallallahu alayhi wa sallam affirmed his statement.”

Al-‘Allamah Qastallani rahimahullah writes:
«و بهذا تحصل المطابقة بين الحديث و الترجمة هنا، إذ الحديثان حديث واحد، عن صحابي واحد فى حادثة واحدة، وقد صنفه النبى صلى الله عليه وسلم و عمل بإخباره لكونه صدوقًا عنده.» [ارشاد الساري : 22/13]
“The summary of Al-‘Allamah Qastallani rahimahullah’s discussion is that the above is a single incident narrated in two hadiths, from a single companion, and the same matter was at hand. Thus, when this one companion informed the Prophet sallallahu alayhi wa sallam about the five units (rak‘at), the Prophet sallallahu alayhi wa sallam affirmed him and acted upon his report, because he was truthful before the Prophet sallallahu alayhi wa sallam.”

This humble and insignificant servant says that various types of methods are apparent in Imam Bukhari rahimahullah’s chapter headings. When one looks at the above hadith, the chapter headings, and their related matters, it is seen that Imam Bukhari rahimahullah, when presenting a hadith in which two words occur, establishes a separate chapter for each, and for every issue, he establishes a chapter and brings a relevant hadith. Also, in such a hadith, it is intended to allude to another hadith. Therefore, here too, Imam Bukhari rahimahullah has adopted this method, that at this point he has alluded to another hadith, while apparently both hadiths have the same source. The other hadith to which the allusion is intended, Imam Bukhari rahimahullah has mentioned in his own Sahih.

In the Book of Prayer (Kitab al-Salat) «باب إذا صلى خمساً» it contains the words «قال صليت خمساً» that “this person said that you sallallahu alayhi wa sallam performed five units (rak‘at),” so here the speaker is a single person and his report is in the position of a solitary report (khabar wahid). Thus, from here, the relevance between the chapter heading and the hadith is established.

Hadith Commentary:
Although reconciling this narration with the chapter heading is difficult, because those who said, “You have prayed five units (rak‘at),” appear to be several people, Imam Bukhari rahimahullah, in accordance with his usual practice, has alluded to another chain of this hadith, which he himself narrated in the Book of Prayer (Kitab al-Salat), under the chapter “If one prays five (rak‘at).”
In that narration, the wording is singular: “He said, ‘I prayed five (rak‘at),’” thus achieving conformity with the chapter heading.
This is because the Messenger of Allah sallallahu alayhi wa sallam acted upon the statement of a single person.
Hafiz (Ibn Hajar) said that the name of that person could not be ascertained.
The Messenger of Allah sallallahu alayhi wa sallam accepted the statement of just one person; if the statement of a trustworthy individual were not acceptable, why would he do so?
It is thus understood that accepting the narration of a single trustworthy person is, both rationally and textually, entirely correct. Those who categorically reject the acceptance of solitary reports (khabar wahid) are, in no way, justified in their claim.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has narrated this hadith from two of his teachers.
One is Hafs bin Umar.
In the narration reported by him, it is mentioned that the people said to the Messenger of Allah sallallahu alayhi wa sallam:
"You have performed five rak‘ahs."
The second teacher is Abu al-Walid.
In his narration, it is mentioned that a person informed you that you had performed five rak‘ahs.
Imam Bukhari rahimahullah has alluded to the narration of his shaykh Abu al-Walid, which he has mentioned in the Book of Forgetfulness (Kitab al-Sahw).
(Sahih al-Bukhari, al-Sahw, Hadith: 1226)

➋
From this narration, it is understood that the one who informed the Prophet sallallahu alayhi wa sallam was a single person, and the Prophet sallallahu alayhi wa sallam affirmed his statement and performed two prostrations of forgetfulness (sujud al-sahw).
If the statement of a trustworthy person were not acceptable, then why would the Prophet sallallahu alayhi wa sallam have acted upon it? From this, it is clear that accepting the narration of a trustworthy individual is absolutely correct in every respect, and those who, in an absolute sense, do not accept a solitary report (khabar wahid), their stance is completely incorrect in light of these ahadith.

Hadith Commentary:
From this hadith, it is understood that forgetfulness and inadvertence (sahw wa nisyan) in prayer are excusable; there is no need to repeat the prayer. Rather, two prostrations (sajdah) should be performed only to disgrace Satan, so that he may face humiliation and disgrace.

Similarly, if after taking an oath, someone breaks his oath due to forgetfulness or inadvertence, then he is not blameworthy, nor is any expiation (kaffarah) obligatory upon him.

Imam Bukhari rahimahullah has presented these ahadith to establish precisely this point.

Hadith Commentary:
The mentioned hadith describes the situation of an addition during prayer: if there is a deficiency in the prayer, the prostration of forgetfulness (sujud as-sahw) should be performed before the salutation (salam), and if there is an addition, then sujud as-sahw should be performed after the salam.

Imam Ahmad rahimahullah holds the view that every hadith should be applied in its proper context, and in cases of forgetfulness for which there is no specific hadith, sujud as-sahw should be performed before the salam. However, we will discuss this in detail under the upcoming hadith: 1227. For now, we will explain the rulings and issues related to the case of addition in prayer. In this regard, Shaykh Muhammad bin Salih al-Uthaymin rahimahullah writes:

➊ If a person intentionally adds to his prayer by standing, sitting, bowing (ruku‘), or prostrating (sujud), then in this case his prayer is invalid, because he has clearly violated the Shari‘ah.

If the addition was made out of forgetfulness, then there are two scenarios:

➋ He does not remember the addition until the prayer is completed.
In this case, he is only required to perform sujud as-sahw. For example:
A person prays five rak‘ahs for Zuhr, but only realizes the addition while sitting in the tashahhud.
In such a situation, he should complete the tashahhud, and after the salam, perform sujud as-sahw.
After that, he should say the salam again.
If he realizes the addition after saying the salam, then he is still required to perform sujud as-sahw and then say the salam again.

➌ If he realizes the addition during the fifth rak‘ah, then he should sit down immediately, recite the tashahhud, and say the salam. Then, after performing sujud as-sahw, he should say the salam again. For example:
A person performs five rak‘ahs for Zuhr, and while standing in the fifth rak‘ah, realizes the addition. He should immediately sit, complete the tashahhud, say the salam, then perform sujud as-sahw, and say the salam again.

Saying the salam during the prayer is also a form of addition, because the worshipper has added a salam to his prayer.
If the worshipper does this intentionally, his prayer is invalid. If it happens out of forgetfulness, there are two scenarios:

➍ The worshipper says the salam out of forgetfulness, but realizes his mistake after a considerable delay. In this case, he must repeat the prayer from the beginning. For example:
A person, while performing the ‘Asr prayer, says the salam after two rak‘ahs, and only realizes his mistake after a long time. In this case, he must repeat the ‘Asr prayer.

➎ If he realizes his mistake a minute or two after saying the salam out of forgetfulness, he should complete the remaining prayer and then say the salam.
At the end, he should perform two prostrations (sujud as-sahw) and then say the salam again. For example:
A person, while performing the ‘Asr prayer, says the salam after two rak‘ahs, but immediately realizes his mistake. He should complete the remaining two rak‘ahs, say the salam, then perform sujud as-sahw, and say the salam again.

The evidence for this is hadith: 1227, which is coming up.
Further details will be provided there.

➏ If the imam, before completing the prayer, says the salam out of forgetfulness, and there are some people behind him whose prayer is still incomplete and they stand up to complete their remaining prayer, and at that moment the imam remembers that he said the salam before completing the prayer and stands up to complete it, then those completing their prayer have the choice between two options:

➊ They may continue their prayer and, after finishing, perform sujud as-sahw.
➋ They may start praying with the imam and follow him.
When he says the salam, they should complete their remaining prayer, say the salam, perform sujud as-sahw, and then say the salam again.

This last option is better and more cautious.
(Sujud as-Sahw by Shaykh Muhammad bin Salih al-Uthaymin)

Hadith Commentary: Benefits and Issues:

➊
These ahadith establish that the Prophet (sallallahu alayhi wa sallam) was a human being. According to Allamah Saeedi, what is definitively known from the Noble Qur’an is that the Prophet (sallallahu alayhi wa sallam) was sent from among mankind; he (sallallahu alayhi wa sallam) is the perfect human and the best of mankind.
(Sharh Sahih Muslim: Vol. 2, p. 145).

➋
In the Noble Qur’an, the term “Messenger of Allah” (sallallahu alayhi wa sallam) is itself applied, and according to Allamah Saeedi, there is no doubt that the Messenger of Allah (sallallahu alayhi wa sallam) was, in terms of knowledge and guidance, light (nur) in the most perfect sense. It is also an evident reality that removing the darkness of disbelief, polytheism, and ignorance is the task of the Prophets (alayhim as-salam), and that the best light is the light of knowledge and guidance.
(Vol. 2, p. 1145).
No Muslim can deny that the Prophet (sallallahu alayhi wa sallam) was light in terms of knowledge and guidance.

➌
This hadith establishes that the Prophet (sallallahu alayhi wa sallam) would sometimes forget, but this forgetfulness, by consensus, did not pertain to those matters which he (sallallahu alayhi wa sallam) was commanded to convey to the Ummah. After the propagation of guidance and instruction, forgetfulness was possible, but the Prophet (sallallahu alayhi wa sallam) could not remain in a state of forgetfulness, because Allah Ta’ala would inform him—if he (sallallahu alayhi wa sallam) did not remember himself or was not reminded by someone else.
The similarity with humans in forgetfulness is only in the aspect of forgetfulness itself, as it is mentioned regarding Adam (alayhis-salam):
“Nasiya Adam wa nasiyat dhurriyyatuhu” (Adam forgot, and his progeny forgot).
Forgetfulness was in the nature of Adam (alayhis-salam), so his offspring also forget, but it is not necessary that the cause and reason for forgetfulness be the same. Nor does it follow that the nature of our forgetfulness and that of the Prophet (sallallahu alayhi wa sallam) is identical.
But these are mere exaggerations: we are in need of the qiblah, while he (sallallahu alayhi wa sallam) is not; if we speak in prayer, our prayer is invalidated, but if the Prophet (sallallahu alayhi wa sallam) speaks in prayer, the prayer remains valid.
Because if this were the case, then when the Prophet (sallallahu alayhi wa sallam) prayed facing Bayt al-Maqdis, he would not have been eager to turn towards the Ka‘bah; in prayer, he (sallallahu alayhi wa sallam) would have responded aloud to greetings, and would have answered questions within the prayer itself.
If the Prophet’s (sallallahu alayhi wa sallam) excreta were pure, he would not have deprived people of it; when he (sallallahu alayhi wa sallam) underwent cupping, he would have distributed this blood among the people so they could drink it; he would have defecated and urinated in a vessel and then distributed it, or at the very least, the noble Companions (radi Allahu anhum ajma‘in) would have rushed for it as they did for his saliva and ablution (wudu) water, and their rulings would have been different from those of ordinary people, and his (sallallahu alayhi wa sallam) purity would not have been affected by them.

➍
This hadith is evidence that if a person, due to forgetfulness, prays an extra rak‘ah, his prayer is not invalidated, and if, after the salam, the followers inform him and there is conversation regarding this, even then the prayer is not invalidated.
‘Alqamah, the special student of Abdullah ibn Mas‘ud (radi Allahu anhu), understood this meaning from the hadith, so after conversation, before the salam, he performed only the two prostrations of forgetfulness (sujud as-sahw), and did not repeat the prayer from the beginning.
This is also the view of Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the majority of the Salaf.
However, according to the Hanafis, if one stands up after sitting for the duration of the tashahhud, then he should perform sujud as-sahw and then give salam, provided that no conversation has occurred during this time.
If, after four rak‘ahs, he has not sat and has prayed a fifth rak‘ah, then he should pray one more rak‘ah and then give salam, and these six rak‘ahs, according to Imam Abu Hanifah rahimahullah and Imam Abu Yusuf rahimahullah, will be considered a voluntary (nafl) prayer, and according to Imam Muhammad rahimahullah, this will not be considered a prayer.

➎
If a person, due to forgetfulness, begins a fifth rak‘ah, then before the second prostration, whenever he realizes, he should sit for the tashahhud and perform sujud as-sahw.

➏
Method of Sujud as-Sahw (Prostration of Forgetfulness):
In the hadith regarding forgetfulness in prayer, five scenarios are mentioned:
1. The Prophet (sallallahu alayhi wa sallam) stood up for the third rak‘ah without sitting after two rak‘ahs.
2. After two rak‘ahs, he (sallallahu alayhi wa sallam) gave salam.
3. After three rak‘ahs, he (sallallahu alayhi wa sallam) gave salam.
4. In the case of doubt, sujud as-sahw was performed.
5. In the case of praying five rak‘ahs, sujud was performed.
There is a difference of opinion regarding the method of sujud as-sahw:
1. According to Imam Dawud Zahiri rahimahullah, sujud as-sahw will only be performed in those cases where it is established from the Prophet (sallallahu alayhi wa sallam), and it will be done before or after (the salam) as he (sallallahu alayhi wa sallam) did. In any other case of forgetfulness, sujud will not be performed.
2. According to the Hanafis, sujud as-sahw will always be before the salam, i.e., after reciting the tashahhud, one will give salam, then perform sujud as-sahw, then recite tashahhud again, send blessings and supplications, and then give salam.
3. According to the Malikis, if there is a deficiency in the prayer, such as missing the first tashahhud, then sujud as-sahw will be before the salam; if there is an addition in the prayer, such as sitting after the third rak‘ah and then standing up, then sujud as-sahw will be after the salam.
4. According to the Hanbalis, wherever the Prophet (sallallahu alayhi wa sallam) performed sujud before the salam, it will be done before, and wherever he did it after, it will be done after; if a new situation arises, then sujud as-sahw will be before the salam.
5. The view of Imam Ishaq ibn Rahwayh is that in established cases from the Prophet (sallallahu alayhi wa sallam), the view of Imam Ahmad is followed, and in new cases, the view of Imam Malik rahimahullah is followed; this is the best method.
And the difference among the Imams is only in what is better and preferable, not in permissibility—whether it is done before or after the salam, both are permissible. For the common person, the method of Imam Shafi‘i rahimahullah is best, as in most cases the Prophet (sallallahu alayhi wa sallam) performed the prostrations first and then gave salam, as has been mentioned in the above ahadith. And if forgetfulness occurs more than once in the prayer, only two prostrations are to be performed.

➐
Ibrahim ibn Suwayd was a student of ‘Alqamah, and for this reason he addressed him as “Ya A‘war” (O one-eyed), because a student does not consider such a thing from his teacher to be offensive. If someone is hurt by such an address, then this method is not correct, unless it is not possible to identify him otherwise, as is the case with some narrators whose names include “A‘mash”, “A‘raj”, etc.

Hadith Commentary:
Benefits and Issues:
This hadith establishes that in the case of forgetfulness during prayer, conversation regarding the prayer does not invalidate the prayer. This is because Abdullah bin Mas'ud (radi Allahu anhu) returned from Abyssinia to Madinah after the permission to converse during prayer had been abrogated, and he was present in this incident. And the Prophet (sallallahu alayhi wa sallam) performed the prostration of forgetfulness (sujud as-sahw) after conversing.

1020. Commentary:
➊ This hadith is a clear and explicit proof of the Messenger of Allah sallallahu alayhi wa sallam being a human, and it refutes fabricated, self-invented, and erroneous beliefs such as «نور من نور لله» regarding the person of the Messenger of Allah sallallahu alayhi wa sallam. And, by the requirement of human nature, it was not a flaw for the Messenger of Allah sallallahu alayhi wa sallam to experience temporary forgetfulness in certain matters.
➋ The one performing prayer should reflect in order to dispel his doubt, and then act based on what he is certain of.
➌ Whether the mistake occurs in an obligatory (fard) or supererogatory (nafl) prayer, it is necessary to make up for it with the prostration of forgetfulness (sujud as-sahw). «والله أعلم»

1028. Commentary:
This narration is weak. Therefore, the prayer will be completed on the basis of certainty, not on predominant conjecture, as is clear from the ahadith mentioned in this chapter. Furthermore, there is no need to recite the tashahhud after the two prostrations of forgetfulness (sujud as-sahw).

1019. Commentary:
➊ The era of the Messenger of Allah (sallallahu alayhi wa sallam) was the period of the revelation of the Shari'ah, and during that time, the possibility of abrogation (naskh) existed; therefore, the noble Companions (radi Allahu anhum ajma'in) remained silent during the prayer. However, now it is obligatory for the follower (muqtadi) to alert the imam while following him.
➋ The Hanafi Imams deduce from this hadith that in all cases of forgetfulness (sahw), the prostrations (sujood) should be performed after the salutation (salam), whereas Imam Bukhari (rahimahullah) inclines to the view that in the case of omission, the prostrations should be performed before the salutation, and in the case of addition, after the salutation.

1260. Commentary:

➊ In all the above-mentioned narrations, there is mention of performing five units (rak‘ahs). The Messenger of Allah (sallallahu alayhi wa sallam) also performed five, and so did Alqamah. It is evident that the fifth unit was performed by considering the fourth as the third, therefore, they would not have sat (for tashahhud) in the actual fourth unit. According to the Hanafis, in such a situation, the obligation (fard) becomes invalid, but these explicit narrations refute their position. They have no answer to this, unless it is accepted that the Messenger of Allah (sallallahu alayhi wa sallam) and Alqamah both made two mistakes: first, they sat in the fourth thinking it was the second, then after performing only one unit, they sat again as if it was the third. However, this is very far-fetched and merely forced interpretation. The correct view is the one mentioned above. The narrator of the narration is Abdullah ibn Mas‘ud (radi Allahu anhu). Both Ibn Mas‘ud and Alqamah are authoritative for the Hanafis.

➋ In these narrations, there is mention of performing the prostration of forgetfulness (sujud as-sahw) after speaking. The Hanafis do not accept this either; rather, they hold that sujud as-sahw should be performed immediately after the salutation (salam), and the salam should be given only to one side. In the case of a gap or speaking, they hold that the prayer must be repeated. However, these narrations from their own imams are against them. (For further details on both issues, see hadith: 1225, 1239)

1332. Commentary:

➊ Saying the salutation (salam) after the prostration of forgetfulness (sujud as-sahw) is an agreed-upon issue; however, there is a difference of opinion regarding the tashahhud. The narrations about tashahhud are weak. In the general narrations, there is no mention of tashahhud, therefore the preferred and correct position is that there is no tashahhud. The Hanafis consider it obligatory.

➋ For details regarding "kharbaq," see the benefit under hadith: 1230.

1241. Commentary:

➊ It appears that some words were not fully understood; for this reason, the Imam has narrated the same hadith in 1242 through another teacher, so that any doubt may be removed and the narration becomes authenticated.

➋ In the previous narration, there was a general instruction to rely upon the "lesser" (aqall), but in this narration, there is further clarification that one should consider which matter is correct. If one becomes certain about any particular matter, then that is correct; otherwise, reliance should be placed upon the lesser (aqall), because that is absolutely certain.

1243. Commentary:

➊ It will be mentioned ahead that there was an addition in the prayer, meaning the Zuhr prayer was performed as five units (rak‘ahs).

➋ If the prostration of forgetfulness (sujud as-sahw) is performed after the salutation (salam), then the salutation should be given to both sides, not just one side as is the general practice among the Hanafis, because the absolute term "salam" will be understood as referring to two salutations, which are legislated and well-known in prayer. The leading Hanafi scholars also hold this view.

➌ When people observe something new, there is no harm in asking about it, and the imam or ruler should not take offense at this; rather, he should respond to it cheerfully.

1244. Commentary:

➊ In fact, there was an addition in the Zuhr prayer by you. In the case of such an addition, the aforementioned method of prostration of forgetfulness (sujud as-sahw) will be acted upon.

➋ When a person becomes doubtful during prayer, he should reflect and ponder in order to ascertain the reality of the situation; this does not invalidate the prayer.

➌ The Messenger of Allah (sallallahu alayhi wa sallam) conveyed the messages of Allah completely. Whenever any new revelation would come to you, you would immediately inform the noble Companions (radi Allahu anhum) about it. Therefore, whatever was religion at that time is still religion today; there is no room for addition or subtraction in it.

1245. Commentary: "Remind me." It appears that when the Prophet sallallahu alayhi wa sallam stood up for the fifth rak‘ah (by mistake), the noble Companions radi Allahu anhum did not alert him. They thought perhaps a command for an addition in the prayer had been revealed, whereas if such a matter had occurred, the Messenger of Allah sallallahu alayhi wa sallam would have informed them beforehand.

Benefits and Issues:

➊ Forgetfulness in prayer generally occurs due to the whisperings of Shaytan and a person’s own heedlessness. To compensate for this deficiency in prayer, the prostration of forgetfulness (sajdah sahw) has been prescribed.

➋ Prostration (sajdah) is an expression of humility before Allah, as if the Muslim, while admitting his mistake, is declaring that only Allah is free from every defect and deficiency.

➌ Prostration is a lofty form of worship. That is why Shaytan dislikes it. When a believer performs a prostration upon making a mistake in prayer, it humiliates Shaytan, for he wanted to deprive the servant of the reward of prayer, but instead, the servant attained even more reward through additional prostrations.

➍ There was a special wisdom of Allah in the occurrence of forgetfulness in prayer by the Prophet (sallallahu alayhi wa sallam). It was so that Muslims would come to know what the legal ruling is in the case of forgetfulness, and what the method of prostration is.

Benefits and Issues:
➊
Hunger and forgetfulness are part of human nature.
Their manifestation can occur even during acts of worship.
Therefore, negligence may be subject to accountability, but forgetfulness is not.

➋
One of the wisdoms in granting the office of prophethood to human beings is that the example (uswah) of the Prophet (sallallahu alayhi wa sallam) is available as guidance for every aspect of human life.

➌
This is an expression of the respect of the noble Companions (radi Allahu anhum ajma'in) for the Noble Prophet (sallallahu alayhi wa sallam).
Instead of attributing a mistake to the Messenger of Allah (sallallahu alayhi wa sallam), they expressed a better thought: that perhaps, through revelation during the prayer, an addition had been made to the number of units (rak‘ah) of the prayer.
Muslims should also adopt a good opinion (husn al-zann) regarding their imams and leaders.

➍
The Noble Prophet (sallallahu alayhi wa sallam) did not express displeasure towards the noble Companions (radi Allahu anhum ajma'in) for alerting him to his forgetfulness.
Rather, he accepted their statement and rectified the mistake that had occurred due to forgetfulness.
This should be the attitude of a leader towards his companions.

➎
The prostration of forgetfulness (sujud al-sahw) is valid even after the salutation (salam) and after conversation has taken place.

Benefits and Issues:
➊
It is not known whether there was an addition or a reduction; this doubt did not occur to Abdullah ibn Mas'ud (radi Allahu anhu), but rather to Ibrahim al-Nakha'i. It was he who was unsure about which word his teacher, Alqamah, used when narrating the hadith.

➋
The clarification is present in Hadith 1205:
That the Prophet (sallallahu alayhi wa sallam) inadvertently led five rak‘ahs in the Zuhr prayer.

Takhrij:
«أخرجه البخاري، الصلاة، باب التوجد نحو القبلة حيث كان، حديث:401 وغيره، ومسلم، المساجد، باب السهو في الصلاة، حديث:572، وحديث عبدالله بن جعفر أخرجه أبوداود، الصلاة، حديث:1033، والنسائي، السهو، حديث:1250، وأحمد:1 /205، 206، وسنده حسن، وابن خزيمة:2 /116، حديث:1033.»©Explanation:
➊ From this hadith, it is understood that the words of «أَنَا بَشَرٌ مِّثْلُکُمْ» were spoken by the Messenger of Allah (sallallahu alayhi wa sallam) for himself.
Those people who deny the humanity of the Messenger of Allah (sallallahu alayhi wa sallam) and make strange interpretations of the clear Qur’anic texts—which is utterly false and baseless—should correct their beliefs and doctrines. They claim that in the Qur’an, the term “human” was only used to silence the deniers, otherwise, in reality, he was not a human but had only donned the cloak of humanity.
But let someone ask these intellectuals: those whom he (sallallahu alayhi wa sallam) is addressing as «أَنَا بَشَرٌ مِّثْلُکُمْ» in this hadith—were they not Muslims, such that the intent was to silence them? Or were they the believing Companions (radi Allahu anhum), whose truthfulness of faith is attested to by the Qur’an itself?
➋ In this hadith, there is the command of “taharrī ilā al-sawāb” (striving for correctness).
Taharrī, in fact, is what ‘Abdur Rahman ibn ‘Awf (radi Allahu anhu) narrated from the Messenger of Allah (sallallahu alayhi wa sallam): if a person praying is in doubt between one and two (rak‘ahs), he should consider one as certain; if he is in doubt between two and three, he should consider two as correct; and if he is in doubt between three and four, he should consider three as certain, and after completing the prayer, before saying the final salām, he should perform two prostrations of forgetfulness (sujūd al-sahw). Also, this issue is understood: that followers (muqtadis) should follow the imam, even if the imam makes a mistake; however, in case of a mistake, the followers should try to alert the imam by saying “Subhan Allah,” as is clarified in other ahadith.
© Hadith Narrator:
«حضرت عبداللہ بن جعفر رضی اللہ عنہما » Abu Ja‘far is his kunyah.
His name is ‘Abdullah ibn Ja‘far ibn Abu Talib.
His mother’s name was Asma’ bint ‘Umays (radi Allahu anha).
During the migration to Abyssinia, he was the first to be born in Islam at the place of Abyssinia.
At the beginning of 7 AH, he returned to Madinah with his father.
He was very generous, brave, chaste, and cheerful.
Because of his abundant generosity, he was called “Bahr al-Jūd” (the ocean of generosity).
No one in Islam was more generous than him.
He passed away in Madinah Munawwarah in 80 AH at the age of 80.

Benefit:
If there is any deficiency or excess in the prayer, the Shari‘ah has provided a solution: after concluding the prayer with salam, two prostrations (sujood) should be performed so that any deficiency or excess in the prayer is rectified. The prostration of forgetfulness (sajdat as-sahw) is valid after the salam, just as it is valid before the salam. (Musnad Ahmad: 2/483, Sunan Ibn Majah: 1217, Hasan) One should strive by all possible means to control distractions during prayer, so that the purpose of the prayer is not lost and the attainment of the fear of Allah (khushū‘) is achieved. For this, memorizing the translation of the prayer holds great importance.