Nasai

1224. Commentary: In the aforementioned hadiths, the mention is of performing the prostration of forgetfulness (sujud as-sahw) before the salutation (salam), but due to the presence of different methods in other hadiths regarding this issue, the scholars have differed on this matter. Imam Shawkani rahimahullah has transmitted eight opinions of the scholars concerning this issue, the details of which have already been discussed in the introduction of this very book.

Hadith Commentary:
Allamah Shawkani rahimahullah has established a chapter on this issue as follows:
Chapter: The Command Regarding the First Tashahhud and Its Dropping Due to Forgetfulness.
That is, there is a command for the first tashahhud, and if it is missed due to forgetfulness, it is dropped by performing the prostration of forgetfulness (sujud as-sahw).

Regarding the words "faqul al-tahiyyat" that appear in the hadith of Ibn Mas'ud radi Allahu anhu, the Allamah states:
In it is evidence for those who say that the middle tashahhud is obligatory. This is the view of Ahmad in the well-known narration, and also of al-Layth and Ishaq, and it is the opinion of al-Shafi'i. Dawud and Abu Thawr also held this view, and al-Nawawi rahimahullah has transmitted it from the majority of the hadith scholars rahimahullah.

From the aforementioned hadith, Imam Bukhari rahimahullah has established that if the first tashahhud were obligatory, the Prophet sallallahu alayhi wa sallam would certainly have repeated it. However, it is such that if it is missed, it can be compensated for by the prostration of forgetfulness (sujud as-sahw).

In the narration, there is mention of Abdullah bin Buhaynah being a confederate (halif). In the era of ignorance (Jahiliyyah), if a person or tribe made a pact with another that "I will always remain with you, your friend is my friend and your enemy is my enemy," he was called a confederate (halif) of that tribe. The aforementioned Companion was a confederate of Banu Abd Manaf.

Hadith Commentary:
(1)
The essential acts in prayer are of two types:
One type consists of those acts whose omission can be compensated for by the prostration of forgetfulness (sujud al-sahw), and the other type consists of those acts whose performance is obligatory, such that if they are omitted, their compensation cannot be made by the prostration of forgetfulness.
The first tashahhud is such an act that if it is omitted, its compensation is possible through the prostration of forgetfulness.
(2)
The basis of Imam al-Bukhari rahimahullah’s reasoning is that when the people said “Subhan Allah” upon the omission of the tashahhud, the Prophet sallallahu alayhi wa sallam did not sit again to perform it, but rather compensated for it at the end of the prayer with the prostration of forgetfulness.
If it had been obligatory, i.e., a pillar (rukn), he would have sat down at that very moment and performed it.
Imam al-Shawkani rahimahullah has titled this hadith with the following words:
“There is a ruling for the first tashahhud, that if it is omitted due to forgetfulness, it is dropped by the prostration of forgetfulness.”
For the necessity of the first tashahhud, the wording of this narration is that it was incumbent upon you to sit.
(Sahih al-Bukhari, al-Sahw, Hadith: 1230)
(3)
Hafiz Ibn Hajar rahimahullah has written, quoting Allamah Ibn Rashid, that when the word “sitting” (julūs) is used in the hadith without any qualification, it refers to the sitting of tashahhud.
From this, the relevance of the hadith to the mentioned chapter heading becomes clear.
(Fath al-Bari: 2/402)

Hadith Commentary:
That is, he did not recite the tashahhud.
The words "alayhi al-juloos" in the hadith indicate that he should have sat, but he forgot. By "juloos" (sitting), what is meant is the tashahhud.
The correspondence of the translation with the chapter heading is evident.

Hadith Commentary:
From the previous chapter, one might assume that perhaps the first tashahhud has no significance at all. Therefore, Imam Bukhari rahimahullah has pointed out that although the first tashahhud is not so obligatory that its omission would necessitate repeating the prayer, it does have such a status that if it is missed, then prostration of forgetfulness (sujud as-sahw) is required for it, as is evident from the above hadith. Accordingly, Hafiz Ibn Hajar rahimahullah, quoting Allamah Kirmani rahimahullah, writes that the previous chapter was established to show that the first tashahhud is not obligatory, and this heading is to clarify its legitimacy, regardless of whether it is obligatory or recommended.
(Fath al-Bari: 2/402)

Hadith Commentary:
The expiation (kaffarah) for such mentioned forgetfulness or mistakes in prayer is to perform the prostration of forgetfulness (sujud as-sahw).
In this hadith, the method of performing sujud as-sahw that has been described is the very procedure practiced by the Ahl al-Hadith, and this is the preferred method.

Hadith Commentary:
This is a refutation of those who say that all prostrations of forgetfulness (sujud as-sahw) are after the salutation (salam).
(Fath al-Bari)

Hadith Commentary:
(1)
These ahadith mention the forgetfulness of the Messenger of Allah (sallallahu alayhi wa sallam) during prayer. In one narration, it is mentioned that the people said "Subhan Allah," but he continued in his prayer.
(Sunan an-Nasa'i, al-Tatbiq, Hadith: 1179)
In another narration, it is mentioned that he said "Allahu Akbar" when going down and rising from both prostrations.
(Sahih al-Bukhari, al-Sahw, Hadith: 1230, and Fath al-Bari: 3/121)
From this, it is understood that the takbir in the prostration of forgetfulness (sujud al-sahw) is to be said aloud and there is an interval between them. It is also evident that the followers (muqtadis) will also perform the prostration with the imam, even if they were not partners in the imam's forgetfulness.
(Fath al-Bari: 3/121, 122)
(2)
According to Imam al-Bukhari rahimahullah, the first tashahhud is not obligatory. Accordingly, he has established a chapter heading for the aforementioned hadith in these words:
"The first tashahhud is not obligatory."
His reasoning is based on the fact that the Messenger of Allah (sallallahu alayhi wa sallam) forgot the first tashahhud and stood up. The people said "Subhan Allah," but he did not sit down. If it had been obligatory, he would have sat down again to make up for it. He sufficed only with the prostration of forgetfulness (sujud al-sahw).
In any case, from this narration, one cause for sujud al-sahw is known: when a worshipper commits a deficiency in his prayer, it will be compensated by sujud al-sahw. Accordingly, the renowned scholar of the Arab lands, Shaykh Muhammad ibn Salih al-Uthaymin rahimahullah, has written a treatise on this subject.
In it, he states that there are three causes for sujud al-sahw:
• Any kind of addition in the prayer.
• Any kind of deficiency during the prayer.
• Doubt or uncertainty occurring in the prayer.
According to the aforementioned hadith, the Messenger of Allah (sallallahu alayhi wa sallam) performed sujud al-sahw due to leaving out the tashahhud, as if a deficiency had occurred in the prayer.
We will present the rulings regarding sujud al-sahw due to deficiency during prayer from the aforementioned treatise.
If any pillar (rukn) of the prayer is left out, what should be done? If the opening takbir (takbir al-tahrimah) itself is omitted, whether intentionally or forgetfully, then the prayer is not valid at all, because the opening takbir is such a fundamental pillar of the prayer that without it, the prayer does not exist.
If, apart from the opening takbir, any other pillar is intentionally left out, the prayer is also invalid, because intentionally leaving out any pillar is, in itself, invalidating the prayer.
If, apart from the opening takbir, any other pillar is left out unintentionally, then there are two scenarios:
• If the worshipper has already reached the omitted pillar in the next rak‘ah and does not remember, then in this case, the first rak‘ah will become invalid, and the second rak‘ah will automatically take its place. For example:
A worshipper forgets the second prostration of the first rak‘ah, and while sitting between the two prostrations of the second rak‘ah, he remembers that he did not perform the second prostration of the first rak‘ah. Since he has already reached the omitted pillar and the first rak‘ah was performed without it, the first rak‘ah will be invalid, and the second rak‘ah will take its place.
In this way, he should complete his prayer and offer the salam, then perform sujud al-sahw and offer the salam again.
• If, before reaching the omitted pillar in the second rak‘ah, he remembers that the second prostration of the first rak‘ah was left out, he should immediately perform the omitted pillar.
After that, he should complete the rest of his prayer. For example:
A worshipper forgets the second prostration of the first rak‘ah and the sitting before it, and after standing up from the bowing (ruku‘) of the second rak‘ah, he remembers that the second prostration of the first rak‘ah was left out. He should immediately sit down and perform the omitted prostration.
After that, he should complete the rest of his prayer and offer the salam.
Then he should perform sujud al-sahw and offer the salam again.
If, instead of a pillar, any other obligation (wajib) is left out in the prayer, then if the worshipper intentionally omits this obligation, his prayer will not be valid at all. If he omits it forgetfully, then there are three scenarios:
• If he remembers at the place where the obligation is performed, he should complete it. For example:
A worshipper raises his head from the last prostration of the second rak‘ah and, thinking he is about to stand for the third rak‘ah, has not recited the tashahhud, but remembers before standing up. In this case, he should remain seated and recite the tashahhud, then complete his prayer.
For this type of forgetfulness or omission, there is no prostration (sujud) required.
• If he remembers after standing up for the third rak‘ah, but before he is fully upright, he should immediately sit down and recite the tashahhud, then complete his prayer and offer the salam.
After that, he should perform sujud al-sahw and finally offer the salam again.
• If he remembers after starting the next pillar, then the omitted obligation will be dropped, and he will complete the prayer without it. For example:
A worshipper stands fully upright for the third rak‘ah without reciting the tashahhud. In this case, the tashahhud will be dropped.
The worshipper should complete his prayer without the tashahhud and, before the salam, perform sujud al-sahw and finally offer the salam, as is mentioned in the above hadith.
(Sujud al-Sahw by Shaykh Muhammad ibn Salih al-Uthaymin)
(3)
In the first hadith presented by Imam al-Bukhari rahimahullah, there was no explicit mention of which prayer the Messenger of Allah (sallallahu alayhi wa sallam) experienced forgetfulness in, so he presented another narration in which it is clarified that the Messenger of Allah (sallallahu alayhi wa sallam) experienced forgetfulness in the Zuhr prayer.
This forgetfulness of his is also a model for us.
If this incident had not occurred, we would not have known many rulings regarding forgetfulness.
And Allah knows best.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from these narrations that there is no need to pronounce a separate opening takbir (takbir tahrimah) for the prostration of forgetfulness (sujud al-sahw); rather, saying "Allahu Akbar" once while going into prostration is sufficient.
A narration from Sunan Abi Dawud is often cited regarding the pronouncement of the opening takbir, whose wording is as follows:
The Messenger of Allah sallallahu alayhi wa sallam said "Allahu Akbar," then said "Allahu Akbar" again and performed the prostration of forgetfulness.
(Sunan Abi Dawud, al-Salat, Hadith: 1011)
However, Imam Abu Dawud rahimahullah himself has clearly indicated the oddity (shudhudh) of this narration, stating that these words have not been narrated by other narrators except Hammad ibn Zayd.
When other students of Hisham ibn Hassan narrate this hadith, they do not mention the aforementioned words.
(Sunan Abi Dawud, al-Salat, Hadith: 1011)
(2)
The corroboration (mutaba‘ah) of Ibn Jurayj has been narrated by Imam ‘Abd al-Razzaq with his connected chain, whose wording is that the Messenger of Allah sallallahu alayhi wa sallam used to say "Allahu Akbar" in every prostration of forgetfulness.
The narration of Musnad Imam Ahmad is as follows: The Messenger of Allah sallallahu alayhi wa sallam said "Allahu Akbar," then performed a prostration.
After that, he said "Allahu Akbar" and performed the second prostration.
After that, he gave the salutation (salam).
In all these narrations, only the pronouncement of takbir at the time of prostration is mentioned; there is no mention of the opening takbir (takbir tahrimah).
And the narrations in which it is mentioned that "Allahu Akbar" was said twice before the first prostration do not meet the standards of authenticity set by the hadith scholars (muhaddithin).
(Fath al-Bari: 3/134)

Hadith Commentary: Benefits and Issues: ➊
Regarding Abdullah bin Buhaynah, it apparently seems that Buhaynah is the father of Abdullah radi Allahu anhu, whereas in reality, this is the name of his mother; his father's name is Malik.
➋
If a person forgets the middle tashahhud (testification) and remembers it when he is close to standing, then he should not return, but instead, he should perform two prostrations of forgetfulness (sujud as-sahw) before the salutation (salam). If he remembers while he is close to sitting, then he should return and does not need to perform sujud as-sahw.

Hadith Commentary:
Benefits and Issues:
➊
According to the agreed-upon narration (Bukhari and Muslim), Abdullah bin Malik radi Allahu anhu was an ally of the descendants of Abdul Muttalib, while according to experts in biography and history, he was an ally of the descendants of Muttalib bin Abd Manaf.
➋
According to Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Shafi'i rahimahullah, the first tashahhud is not a pillar (rukn) or obligation (fard) of the prayer like bowing (ruku'), prostration (sujud), or standing (qiyam). Therefore, prostration of forgetfulness (sujud as-sahw) will suffice in its place, but it will not suffice in place of a pillar.
However, according to Imam Ahmad rahimahullah and some other scholars, the first tashahhud is also necessary, but in its place, according to this hadith, prostration of forgetfulness (sujud as-sahw) will suffice, and for them, it will be necessary to say the takbir.

1034. Commentary:
➊ It is obligatory for the followers (muqtadis) to follow the imam, even if he makes a mistake. It is their Islamic right to alert the imam.
➋ If the middle tashahhud is missed, it can be compensated by performing the prostration of forgetfulness (sujud as-sahw).
➌ The narrator of the hadith, Abdullah radi Allahu anhu, his father's name is Malik and Buhaina is his mother's name. Therefore, when the hadith scholars write his full name as Abdullah bin Malik bin Buhaina, they always write a hamzah at the beginning of "Ibn Buhaina" so that it is clear that this is a description of Abdullah, not of Malik.

1179. Commentary:

➊ From this incident, the majority of scholars have deduced that the first tashahhud is not obligatory (fard). If it were obligatory, then upon being reminded by the Companions, the Prophet sallallahu alayhi wa sallam would have returned to it; however, his continuing forward and performing the prostration of forgetfulness (sujud as-sahw) at the end is evidence that it is not obligatory. However, according to some investigating scholars, the first tashahhud is also wajib (necessary). Yes, if it is omitted out of forgetfulness, this wajib can be compensated for by the prostration of forgetfulness, as is apparent from the above hadith. Furthermore, its ruling is transmitted in Sunan Abu Dawud: The Messenger of Allah sallallahu alayhi wa sallam said to the “one who prayed badly”: «جلَستَ في وَسَطِ الصَّلاةِ فاطمَئنَّ وافتَرِشْ فَخِذَكَ اليُسرى ، ثمَّ تَشهَّدْ……» “When you sit during the prayer, then sit with calmness and spread your left thigh, then recite the tashahhud…” [سنن أبي داود ، الصلاة ، حدیث : 860] After this, the Messenger of Allah sallallahu alayhi wa sallam said: «ثم إذا قمتَ فمثلُ ذلكَ حتى تفرغَ من صلاتِك» “Then when you stand up, do as you did before until you complete your prayer.” Among the Imams, Imam Layth, Ishaq ibn Rahwayh, and according to the well-known opinion, Imam Ahmad also hold this view. One opinion of Imam Shafi’i is also the same, and from the Hanafis, there is also a narration of obligation. For details, see: [فتح الباري : 310/2 ، تحت حدیث : 829 ، و ذخیرة العقبیٰ ، شرح سنن النسائي : 144 ، 143/11]

➋ If any pillar (rukn) is omitted, for example, bowing (ruku‘), then it is necessary to return to it, or at the end, the entire rak‘ah will have to be repeated. However, this is when one stands up out of forgetfulness. If someone stands up straight out of forgetfulness and then remembers, he should not return, but rather perform two prostrations of forgetfulness at the end, then give salam. And if he had only risen a little, that is, he was close to sitting and his legs had not yet straightened when he remembered, then he should sit down and recite the tashahhud. There is no need for the prostration of forgetfulness. However, if one stands up out of forgetfulness after the final tashahhud, then whenever he remembers, he should return and perform the prostration of forgetfulness at the end.

➌ This is a refutation of the Hanafis, who perform the prostration of forgetfulness after one salam.

➍ The follower (muqtadi) will also perform the prostration of forgetfulness with the imam, even if the forgetfulness occurred only to the imam and not to the follower.

➎ There is no tashahhud after the prostration of forgetfulness. (For details on sujud as-sahw, see the introduction to Kitab al-Sahw.)

➏ Due to the requirements of human nature, the Prophets alayhimus-salam also experienced forgetfulness and mistakes, but absolutely not in the conveyance of revelation.

Benefits and Issues:
(1)
If the middle tashahhud is missed out of forgetfulness, then at the end, the prostration of forgetfulness (sajdah sahw) should be performed.

(2)
It is permissible to perform the prostration of forgetfulness (sajdah sahw) before the salutation (salam) as well as after it. See: (Hadith 1213)

(3)
There are two prostrations for forgetfulness (sajdah sahw).

Commentary:
The doubt mentioned in the previous narration has been removed by this narration.
And it has become clear that it was not the ‘Asr prayer but the Zuhr prayer.

Takhrij al-Hadith:
[وأخرجه البخاري 1224، و مسلم 570، من حديث مالك به]

Jurisprudential Explanation
➊ None of the created beings is protected from error and forgetfulness except for the one whom Allah preserves.
➋ If a person praying stands up by mistake during the first tashahhud, he should not sit back down, but rather complete the prayer and perform the prostration of forgetfulness (sujud as-sahw)—that is, two prostrations—either before or after the final salutation (salam). If someone sits back down after having already stood up in such a situation, then according to the majority of scholars, his prayer does not become invalid. See: [التمهيد 10/185]
➌ When our master Sa'd ibn Abi Waqqas (radi Allahu anhu) was leading the prayer, he stood up in the third rak‘ah (without reciting the tashahhud). The people said "Subhan Allah," but he did not sit down; rather, he signaled to the people to stand up. Then, after completing the prayer, he performed two prostrations (of forgetfulness) at the end. [مصنف ابن ابي شيبه 34/2 ح4493 و سنده صحيح]
A detailed narration of this meaning is also established from our master Uqbah ibn Amir (radi Allahu anhu). See: [المستدرك 1/325 ح1214], [والاوسط لابن المنذر 3/288 وسنده صحيح]
➍ Turning the head to one side in the prostration of forgetfulness (sujud as-sahw) is not established from the Messenger of Allah (sallallahu alayhi wa sallam) or the noble Companions.
➎ If the imam forgets during the prayer and then also forgets to perform the prostration of forgetfulness, then according to Hakam ibn Utaybah, the followers (muqtadis) should perform the prostration of forgetfulness, and according to Hammad ibn Abi Sulayman, it is not required of them. [مصنف ابن ابي شيبه 2/39 ح4525 وسنده صحيح]
The hadith of our master Abdullah ibn Mas‘ud (radi Allahu anhu) in Sahih al-Bukhari [1226], Sahih Muslim [572] establishes that if the imam forgets the prostration of forgetfulness, then even after the final salutation (salam), he should perform the two prostrations (with the people).
➏ There is consensus among the scholars that bowing (ruku‘), prostration (sujud), standing (qiyam), and the final sitting (jalsah) are obligatory in the prayer. [التمهيد 10/189] Therefore, if any of these are missed, the rak‘ah is missed, and that rak‘ah must be repeated.

Takhrij al-Hadith:
[وأخرجه البخاري 1225، من حديث مالك به]

Jurisprudential Explanation:
➊ If one forgets during the prayer, two prostrations are performed, which are also called the prostrations of forgetfulness (sujud as-sahw).
➋ Performing the prostrations of forgetfulness (sujud as-sahw) is permissible both before and after turning the salam to both sides. Also see: [الموطأ ح128، 156،البخاري 1228، مسلم 573/97]
➌ Some people, after reciting the tashahhud, turn the salam only to one side; this is not established.
➍ One of the famous Shi'a Imams, Ibn Babawayh al-Qummi (d. 381 AH), writes: «إن الغلاة والمفوضة لعنهم الله ينكرون سهو النبى صلّى الله عليه وآله وسلم يقولون لو جاز أن يسهو عليه السلام فى الصلاة جاز أن يسهو فى التبليغ لأن الصلوة عليه فريضة كما أن التبليغ عليه فريضة وهذا لا يلزمنا۔۔۔ وليس سهو النبى صلّى الله عليه وآله وسلم كسهونا لأن سهوه من الله عزوجل وإنما أسهاه ليعلم أنه بشر مخلوق فلا يتخذ ربًا معبودًا دونه وليعلم الناس يسهوه حكم السهو متي سهوا وسهونا عن الشيطان۔۔۔»
May Allah curse the exaggerators (ghulat) and the mufawwida; they deny the forgetfulness (sahw) of the Prophet sallallahu alayhi wa sallam. They say that if forgetfulness is permissible for him sallallahu alayhi wa sallam in prayer, then it is also permissible in conveying the message, because just as conveying the message is obligatory upon him, so is prayer. And this is not necessary for us... The forgetfulness of the Prophet sallallahu alayhi wa sallam is not like our forgetfulness, because his forgetfulness is from Allah, the Mighty and Majestic, and he was made to forget only so that it would be known that he is a human being, a created being, so that he would not be taken as a Lord or deity besides Allah, and so that when people forget, the ruling of forgetfulness would be known from his forgetfulness. And our forgetfulness is from Satan... [من لا يحضره الفقيه ج1 ص234]

Takhrij:
«أخرجه البخاري، السهو، باب ما جاء في السهو إذا قام من ركعتي الفريضة، حديث:1224، ومسلم، المساجد، باب السهو في الصلاة والسجود له، حديث:570، وأبوداود، الصلاة، حديث:1034، والترمذي، الصلاة، حديث:391، والنسائي، السهو، حديث:1223، وابن ماجه، إقامة الصلوات، حديث:1206، 1207، وأحمد:5 /345، 346.»©

Explanation:
➊ In Arabic, there are two words used for forgetfulness: one is "sahw" and the other is "nisyan."
The first is generally applied to actions, and the second to information.
Nevertheless, sometimes both words can also be synonymous with each other.
There is probably not a single scholar who holds the view that the Prophet sallallahu alayhi wa sallam experienced "nisyan."
This is why the Prophet sallallahu alayhi wa sallam was never afflicted with forgetfulness (nisyan) in conveying the divine commands and delivering the Shari‘ah, nor is there any possibility of it, because Allah Ta‘ala says: ﴿We will make you recite, so you will not forget﴾ (Al-A‘la 87:6) .
As for the matter of "sahw," the position of the people of truth is that it is possible for the Prophet sallallahu alayhi wa sallam, and it did in fact occur.
Numerous authentic hadiths regarding this are present in the books of hadith, and many incidents practically prove this.
The four Imams rahimahumullah also consider "sahw" to be established for the Prophet sallallahu alayhi wa sallam.
It seems that until today, no one has objected to this; rather, there are many wisdoms in it, which only people of knowledge and insight can truly understand.

➋ The second issue established from this hadith is that if a worshipper forgets the first tashahhud, this deficiency is compensated by the prostration of forgetfulness (sujud as-sahw).
Should the prostration of forgetfulness be performed before the salutation (salam) or after it?
From the hadiths, both practices of the Prophet sallallahu alayhi wa sallam are established.
Throughout his life, the Prophet sallallahu alayhi wa sallam did not adhere to a single fixed method, such that he always acted in one particular way; however, when the era of the Imams rahimahumullah arrived and personal imitation (taqlid shakhsi) began to be practiced, the followers of the noble Imams determined specific forms within their own circles.

➌ One opinion is also that wherever the Prophet sallallahu alayhi wa sallam adopted a particular practice, one should act in the same way at that place.
But in other situations, one should act according to what is established through research.

➍ Imam Shawkani rahimahullah, in Nayl al-Awtar (3/122, 128), has considered it better that in the case of a deficiency occurring in the prayer, the prostration of forgetfulness should be performed before the salutation, and if an addition occurs, then it should be performed after the salutation.
However, to turn the head to one side, perform the prostration, then recite the tashahhud, etc., and then give the salutation, is not established from the practice of the Prophet sallallahu alayhi wa sallam in the light of authentic hadiths.

Benefit:
In this hadith, the mention is of the prostration of forgetfulness (sujud as-sahw). If a person forgets to sit for at-tahiyyat, then due to this, he should perform the prostration of forgetfulness (sujud as-sahw). Some scholars say that due to not sitting for at-tahiyyat, the units (rak‘at) must be repeated, which is incorrect.