Prostration of Forgetfulness, Recitation, Gratitude

The Prophet (may Allah's peace and blessings be upon him) led his Companions in the Zhuhr prayer. After completing the first two Rak‘ahs, he stood without sitting for the first Tashahhud. The people behind him followed suit. When he performed the last two Rak‘ahs and people were expecting him to make Taslīm, he said ''Allah Akbar'' while sitting and performed two prostrations, which are the two prostrations of forgetfulness, and then he made Taslīm. Those extra prostrations made up for the missed Tashahhud.

الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري، ط1، دار الفكر، دمشق، 1381هـ. تيسير العلام شرح عمدة الأحكام، للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، ط10، مكتبة الصحابة، الإمارات - مكتبة التابعين، القاهرة،1426هـ تنبيه الأفهام شرح عمدة الأحكام، لابن عثيمين، ط1، مكتبة الصحابة، الإمارات، 1426هـ. عمدة الأحكام من كلام خير الأنام صلى الله عليه وسلم، لعبد الغني المقدسي، دراسة وتحقيق: محمود الأرناؤوط، مراجعة وتقديم: عبد القادر الأرناؤوط، ط2، دار الثقافة العربية، دمشق، بيروت، مؤسسة قرطبة، 1408هـ. صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة، (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422هـ.

Messengers of Allah have the most perfect reasons, the firmest hearts, and the best endurance, and they are the best in terms of fulfilling the rights of Allah, the Exalted. Yet, they never went beyond the limits of human nature. The Messenger of Allah (may Allah's peace and blessings be upon him) was the most perfect in all these characteristics. However, he once forgot due to his human nature, so that Allah would legislate for His slaves the rulings regarding forgetfulness in prayer. Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) led his companions in Zhuhr or ‘Asr prayer. Abu Hurayrah actually defined this prayer, but the sub-narrator Ibn Sirīn forgot it. When the Prophet (may Allah's peace and blessings be upon him) prayed the first two Rak‘ahs, he finished the prayer by making Taslīm. The Prophet (may Allah's peace and blessings be upon him) is a perfect man and feels contented only with the perfect work. Therefore, he felt there was a sort of deficiency or fault, but he did not know the source of such feeling. So, he went toward a piece of wood lying across Qiblah of the mosque, leaned upon it, and interlaced his fingers. Those who were in a haste left the mosque through its gates while discussing with one another that something had happened, which was that the prayer had been shortened. Perhaps they thought that forgetfulness could not occur to the one who is a Prophet. The Prophet (may Allah's peace and blessings be upon him) was highly respected, and thus no one dared to discuss this crucial issue with him. Even Abu Bakr and ‘Umar (may Allah be pleased with both of them) did not dare to ask him particularly they had seen him in a state of anxiety and depression. A man from the companions called Dhu al-Yadayn broke the silence by asking the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, have you forgotten or has the prayer been shortened?" He did not could not assure any of the two probabilities since both were possible to take place at that time. he to the best of his thought said: "I neither forgot nor was it shortened." When Dhu al-Yadayn realized that the prayer had not been shortened, and he was certain that he prayed only two Rak‘ahs, he knew that the Prophet (may Allah's peace and blessings be upon him) had forgotten, so he said: "Rather, you have forgotten." The Prophet (may Allah's peace and blessings be upon him) wanted to confirm the accuracy of Dhu al-Yadayn's claim, which contradicted his thought that his prayer was complete, so he sought someone to support his statement and asked his companions around him: "Is what Dhu al-Yadayn has said true – that I only prayed two Rak‘ahs?" When they answered in the affirmative, the Prophet (may Allah's peace and blessings be upon him) stepped forward and prayed what he had missed of the prayer. After reciting Tashahhud, he made Taslīm then said: "Allah Akbar" while he was sitting, then prostrated as he normally did or longer. Then he raised his head from prostration and said: "Allah Akbar," then he said it again and prostrated as he normally did or longer. Then he raised his head and said: "Allah Akbar" and ended the prayer by making Taslīm without saying Tashahhud.

تيسير العلام شرح عمدة الأحكام، عبد الله بن عبد الرحمن البسام، تحقيق: محمد صبحي حلاق، مكتبة الصحابة، الأمارات، مكتبة التابعين، القاهرة، الطبعة: العاشرة 1426هـ، 2006م. تنبيه الأفهام شرح عمدة الأحكام، محمد بن صالح العثيمين، مكتبة الصحابة، الإمارات، الطبعة: الأولى 1426هـ، 2005م. الإفهام في شرح عمدة الأحكام لابن باز، تحقيق: سعيد القحطاني، مؤسسة عبد العزيز بن باز الخيرية، الرياض، الطبعة: الأولى 1435هـ. الإلمام بشرح عمدة الأحكام، إسماعيل بن محمد الأنصاري، دار الفكر، دمشق، الطبعة: الأولى 1381هـ. خلاصة الكلام شرح عمدة الأحكام، فيصل بن عبد العزيز المبارك، الطبعة: الثانية 1412هـ، 1992م. صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ. صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. تأسيس الأحكام، أحمد بن يحيى النجمي، دار المنهاج، القاهرة، الطبعة: الأولى 1427هـ.

When someone reads a verse of the Qur’an that requires prostration and then prostrates in compliance with the divine order and out of desire for obeying Allah, the devil goes away from him. He regrets missing such an honor and cries for the damnation and loss that he incurred. He envies the son of Adam, saying: "Woe unto me, the son of Adam was commanded to prostrate, and he prostrated, so Paradise is for him. However, I was commanded to prostrate, but I refused to, so the Fire is for me." Here, he bemoans his situation. He is sad and is subject to ruin. Allah, the Exalted, ordered the son of Adam to prostrate to Him, and the son of Adam obeyed his Lord, so he will be admitted to Paradise. The devil, however, was ordered to prostrate himself for Allah, but he was too arrogant to do so. So Hell is his abode.

- صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. - الإفصاح عن معاني الصحاح، ليحيى بن هبيرة بن محمد بن هبيرة الذهلي الشيباني، المحقق: فؤاد عبد المنعم أحمد، الناشر: دار الوطن، سنة النشر: 1417هـ. - مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت – لبنان، الطبعة الأولى، 1422هـ - 2002م. - إكمال المعلم بفوائد مسلم لعياض بن موسى بن عياض بن عمرون اليحصبي السبتي، المحقق: الدكتور يحيى إسماعيل، الناشر: دار الوفاء للطباعة والنشر والتوزيع، مصر، الطبعة الأولى، 1419هـ - 1998م.

This noble Hadīth shows what to do when part of the prayer has been missed. One should complete what remains of the prayer, then perform Taslīm, and then perform two prostrations for forgetfulness. Abu Hurayrah reported that the Prophet led the Companions in the Zhuhr or ‘Asr prayer and finished after two Rak‘ahs. As the Prophet was perfect and only satisfied with perfect actions, he felt that there was a deficiency, without knowing the reason behind it. So he leaned up against a piece of wood in the mosque and intertwined his fingers. He was worried, because he felt that there was something incomplete. Some people left the mosque quickly through the doors, privately speaking among themselves that something had taken place, meaning that the prayer had been reduced. They found it hard to believe that it was possible for the Prophet to forget, because they were in awe of him. No one, not even Abu Bakr and ‘Umar dared to talk to him about the matter. However, a Companion named Dhu al-Yadayan broke the silence. He asked the Prophet: ''O Messenger of Allah, did you forget or has the prayer been reduced?'' The Prophet assumed that neither had happened. So learning that the prayer had not been reduced, Dhu al-Yadayn concluded that the Prophet had forgotten, because he was certain that he had only prayed two Rak‘ahs. The Prophet then realized that he had forgotten (part of the prayer). He wanted to make sure that Dhu al-Yadayn was correct, so he asked the Companions around him: ''Is it true what Dhu al-Yadayn is saying: that I only prayed two Rak‘ahs?'' They all said: ''Yes.'' So the Prophet moved forward and prayed the remaining two Rak‘ahs. After performing the Tashahhud, he performed the Taslīm. Then said Takbīr while he was sitting and prostrated as he would normally or a little longer and then raised his head from prostration. Next he said Takbīr and prostrated as he would normally or a little longer and then raised his head from prostration and said Takbīr. Finally, he performed Taslīm and ended the prayer.

صحيح مسلم، المحقق: محمد فؤاد عبد الباقي - الناشر: دار إحياء التراث العربي – بيروت. صحيح البخاري، لأبي عبد الله محمد بن إسماعيل البخاري, تحقيق محمد زهير بن ناصر الناصر، الناشر: دار طوق النجاة، الطبعة الأولى 1422هـ. توضيح الأحكام من بلوغ المرام، لعبدالله بن عبد الرحمن البسام، مكتبة الأسدي، مكة، ط الخامسة 1423هـ. تيسير العلام شرح عمدة الأحكام، للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، (ط10)، مكتبة الصحابة، الأمارات - مكتبة التابعين، القاهرة، 1426هـ.

The Prophet (may Allah's peace and blessings be upon him) clarified that if the person praying is in doubt about his prayer, not knowing how much he prayed, three or four, let him exclude the extra number that he doubts and not take it into account, so three is the number he is certain about, and let him perform a fourth Rak'ah, then offer two prostrations before making Taslīm (salutation of peace ending the prayer). If he has actually offered four Rak‘ahs, they will become five by adding a Rak‘ah, and the two prostrations of forgetfulness stand for one Rak‘ah, so the total will be even, not odd. On the other hand, if he has prayed four in total with the extra Rak‘ah, then he has performed what is due on him without any increase or decrease. In this case, the two prostrations of forgetfulness will bring humiliation and defeat to the devil and will drive him away from fulfilling his goal because he threw him into confusion regarding his prayer and tried to spoil it. However, man's prayer became complete when he obeyed Allah Almighty through prostration, which was the same act through which Satan disobeyed Allah when he refused to obey Him by prostrating to Adam.

1. When the one praying is in doubt about his prayer and none of the two probabilities is stronger than the other, then he should dispel the doubt and act in accordance with certainty, which is the lesser number of Rak‘ahs. He should, thus, complete his prayer and offer the prostrations of forgetfulness before making Taslīm, then he should make Taslīm.
2. These two prostrations are a means of redressing any deficiency in the performance of the prayer and warding off the devil, despised, disgraced, and far from fulfilling his goal.
3. The doubt to which the Hadīth refers is the hesitation that involves no preponderance. However, if there is doubt and it is preponderant, then one should act upon it.
4. Encouraging the act of struggling against the whisperer and warding him off by obeying the Shariah commands.

صحيح مسلم (1/ 400) (571). توضيح الأحكام شرح بلوغ المرام، للبسام (2/ 338). منحة العلام في شرح بلوغ المرام، لعبد الله الفوزان (3/ 222). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (2/ 799).

It is related in this noble Hadīth that the Prophet (may Allah's peace and blessings be upon him) led the Companions in prayer and prayed more or less than usual. So the Companions (may Allah be pleased with them) asked him whether any change had been made to the prayer. In response, he told them that if there were any change to the prayer, he would certainly keep them informed. Then he explained that he was only a human being like us and that he would forget like we do. After that, he presented the relevant ruling on a person who forgetfully adds something to prayer or subtracts something therefrom. He, the Prophet explained, should build upon the number of Rak‘ahs of which he is certain, complete his prayer accordingly, offer two prostrations of forgetfulness, and then make Taslīm, thus finishing the prayer.

صحيح مسلم، المحقق: محمد فؤاد عبد الباقي - الناشر: دار إحياء التراث العربي – بيروت. صحيح البخاري، لأبي عبد الله محمد بن إسماعيل البخاري, حقيق محمد زهير بن ناصر الناصر، الناشر: دار طوق النجاة، الطبعة الأولى 1422هـ. توضيح الأحكام من بلوغ المرام، لعبدالله بن عبد الرحمن البسام، مكتبة الأسدي، مكة، ط الخامسة 1423هـ. منحة العلام في شرح بلوغ المرام، تأليف: عبد الله بن صالح الفوزان، ط 1، 1427هـ، دار ابن الجوزي. فتح ذي الجلال والإكرام بشرح بلوغ المرام، للشيخ ابن عثيمين، المكتبة الإسلامية، القاهرة، تحقيق صبحي رمضان وأم إسراء بيومي- الطبعة الأولى 1427هـ.

The Hadīth explains the action of Al-Mughīrah ibn Shu‘bah,(may Allah be pleased with him) when he was forgetful in his prayer and did not recite the first Tashahhud (after offering the second Rak‘ah). The people behind him said "Glory be to Allah" to draw his attention to it, whereupon he realized his mistake. However, he continued with his prayer and after ending the prayer with Taslīm, he made two prostrations of forgetfulness, saying that he had done what the Messenger of Allah (may Allah's peace and blessings be upon him) did in the same situation. It is more correct to perform the two prostrations of forgetfulness before Taslīm, according to the Hadīth reported by ‘Abdullāh ibn Mālik ibn Buhaynah and narrated by Al-Bukhāri and Muslim.

سنن أبي داود، سليمان بن الأشعث أبوداود، دار الفكر، تحقيق : محمد محيي الدين عبد الحميد. سنن الترمذي، محمد بن عيسى الترمذي، تحقيق: أحمد محمد شاكر وآخرين، دار إحياء التراث العربي، بيروت. مسند الإمام أحمد بن حنبل، أحمد بن حنبل أبو عبدالله الشيباني، تحقيق: شعيب الأرنؤوط و عادل مرشد، وآخرون، تحت إشراف: عبد الله بن عبد المحسن التركي، مؤسسة الرسالة، الطبعة: الأولى1421هـ، 2001م. سنن الدارمي، تحقيق: حسين سليم أسد الداراني، دار المغني للنشر والتوزيع، المملكة العربية السعودية، الطبعة: الأولى 1412هـ، 2000م. توضيح الأحكام شرح بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرمة، الطبعة الخامِسَة، 1423هـ، 2003 م.

What is in meant in the Hadīth is that any forgetfulness that occurs during the prayer, whether by increasing, decreasing, or doubting something; it necessitates prostration of forgetfulness. This Hadīth is a proof for those who view that the prostration of forgetfulness is after the Salām. Reconciling the evidences in this regard necessitates restricting the prostration that comes after the Salām to two cases: if there is a decrease in the prayer, or if one is in doubt and bases his decision upon a preponderant assumption; apart from these two cases, the prostration should be made before the Salām

مسند أحمد بن حنبل، لأبي عبد الله أحمد بن محمد بن حنبل، تحقيق أبو المعاطي النوري، عالم الكتب. السنن، لأبي داود سليمان بن الأشعث السجستاني ، دار الفكر، تحقيق : محمد محيي الدين عبد الحميد. صحيح أبي داود للألباني، ط1، مؤسسة غراس للنشر والتوزيع، الكويت، 1423 هـ. توضيح الأحكام من بلوغ المرام للحافظ أحمد بن علي بن حجر العسقلاني، عبدالله بن عبد الرحمن البسام ، مكتبة الأسدي، مكة ، ط الخامسة 1423هـ .