بَابُ فِي السَّهْوِ
A Chapter About السَّهْو (as-Sahw [Forgetfulness During Prayer])
وَسُجُودُ السَّهْوِ فِي الصَّلَاةِ سُنَّةٌ فَلِلْنُقْصَانِ سَجْدَتَانِ قَبْلَ السَّلَامِ بَعْدَ تَـمَامِ التَّشَهُّدَيْنِ يَزِيدُ بَعْدَهُمَا تَشَهُّدًا آخَرَ ، وَالزِّيَادَةُ سَجْدَتَانِ بَعْدَ السَّلَامِ يَتَشَهَّدُ بَعَدَهَا وَيُسَلِّمُ تَسْلِيمَةً أُخْرَى ، وَمَنْ نَقَصَ وَزَادَ سَجَدَ قَبْلَ السَّلَامِ .
سُجُودُ السَّهْو (Sujuudu-s-sahw [Prostrating for forgetfulness in prayer]) is a سُـنَّة (Sunnah [traditional practice of the Prophet]). سَّجْـدَتان (sajdataan [Two prostrations]) are made for النُّقْصَان (an-nuqṣaan [what has been (unintentionally) omitted]) in the prayer before saying السَّلاَم (as-Salaam [as-salaamu ʿalaykum]) and after التَّشَهُّدَيْـنِ (at-tashah-hudayn [the two Tashah-hud]. After the two prostrations are performed, another Tashah-hud is said.
For الزِّيَـادَة (az-ziyaad [what has been added to the prayer (unintentionally)], سَجْـدَتَـيْن (sajdatayn [two prostrations]) are required after السَّلاَم (as-Salaam). The worshipper should then say the Tashah-hud after (sajdatayn [two prostrations]) and pronounce another تَسْـلِيمَة (tasliimah [السَّلاَمُ عَـلَيْكُم - as-salaamu ʿalaykum]).
Whoever has both نَـقَصَ (naqaṣa [omitted something]) and زَادَ (zaada [add something]) should perform the two prostrations of sujuudu-s-sahw before as-Salaam.
وَمَنْ نَسِيَ السُّجُودَ الْقَبْلِيَّ حَتَّى سَلّمَ سَجَدَ إِنْ كَانَ قَرِيبًا ، وَإنْ طَالَ أَوْ خَرَجَ مِنَ الْـمَسْجِدِ بَطَلَ السُّجُودُ وَتَبْطُلُ الصَّلَاةُ مَعَهُ إِنْ كَانَ عَلَى ثَلَاثِ سُنـــَنٍ أَوْ أَكْثََرُ من ذالِكَ وَإِلاَّ فَلَا تَبْطُلُ .
Whoever forgets السُّجُودُ الْـقَبْلِيّ (as-sujuudu-l-qablii [the two prostration for forgetfulness that comes before as-Salaam]) until after he has already said As-Salaamu-ʿalaykum should perform sujuudu-s-sahw if (he remembers) it is soon after. However if it is long after or he has left the masjid (when he remembers), sujuudu-sahw بَـطَلَ (baṭala [becomes invalid]) and the prayer also تَـبْطَلُ (tabṭalu [becomes nullified].
When النُّقْصَان (an-nuqṣaan [what has been (unintentionally) omitted]) in the prayer consist of three or more Sunnah practices, the case is similar to this (that is to say, this will also تَـبْطَلُ الصَّلاَة (tabṭalu-ṣ-ṣalaah [nullify] the prayer). Otherwise, لاَ تَبْطَلُ الصَّلاَة (laa tabṭalu-ṣ-ṣalaah [the prayer is not nullified].
وَمَنْ نَسِيَ السُّجُودَ الْبَعْدِيَّ سَجَدَهُ وَلَوْ بَعْدَ عَامٍ .
Whoever forgets
السُّجُودُ الْـبَعْدي (as-sujuudu-l-baʿdii [the prostration for forgetfulness that comes after as-Salaam]), must do them even if it is after a year.
وَمَنْ نَقَصَ فَرِيضَةً فَلَا يُجْزِيهِ السُّجُودُ عَنْهَا ، وَمَنْ نَقَصَ الْفَضَائِلَ فَلَا سُجُودَ عَلَيْهِ .
As for he who has omitted فَـرِيضَةٍ (fariiḍatan [an obligatory part of the prayer]), sujuudu-s-sahw does not compensate for it (for the obligatory action which he has omitted from the prayer). As for he who omits الْـفَضَائِـل (al-faḍaa’il [the meritorious part of the prayer]), sujuudu-s-sahw is not required for it.
وَلَا يَكُونُ السُّجُودُ الْقَبْلِيُّ إِلاَّ لِتُرْكِ سُنَّتَيْنِ فَأَكْثَرَ
السُّجُودُ الْـقَبْلِيّ (as-sujuudu-l-qablii [the prostration for forgetfulness that comes before as-Salaam] is not required except for the omission of two or more Sunnah actions.
وَأَمّا السُّنَّةُ الْوَاحِدَةُ فَلَا سُجُودَ لَهَا إِلاَّ السِّرَّ وَالْـجَهْرَ ، فَمَنْ أَسَرَّ فِي الْـجَهْرِ سَجَدَ قَبْلَ السَّلَامِ وَمَنْ جَهَرَ فَي السِّرِّ سَجَدَ بَعْدَ السَّلَامِ .
As for one Sunnah actions, no sujuud is required unless the error involves السِّرّ (as-sirr [praying with a silent voice]) (when it should be loud) or الْجَهْـر (al-jahr [praying in a loud voice] [when it should be silent]. And so he who أَسَّرَّ فِـي الْجَهرِ (assarra fii-l-jahr [prays silently in the prayer that should be prayed aloud]) should perform sujuudu-sahw before as-Salaam and he who جَهَـرَ فِـي السِّرِّ (jahara fii-s-sirr [prays aloud in the prayer that should be silent]) should perform sujuudu-sahw after as-Salaam.
وَمَنْ تَكَلَّمَ سَاهِيًا سَجَدَ بَعْدَ السَّلَامِ .
And he who تَـكَلَّمَ سَـاهِـيًا (takallama saahiyan [says something absentmindedly]) should perform sujuudu-s-sahw after as-Salaam.
وَمَنْ سَلَّمَ مِنْ رَكْعَتَيْـنِ سَاهِيًا سَجَدَ بَعْدَ السَّلَامِ .
Whoever says as-Salaamu ʿalaykum after رَكْـعَتَيْن (rakʿatayn [two rakʿahs (instead of four) سَـاهِـيًا (saahiyaan [absent-mindedly]) should prostrate after as-Salaam.
وَمَنْ زَادَ فِي الصَّلَاةِ رَكْعَةً أَوْ رَكْعَتَيْـنِ سَجَدَ بَعْدَ السَّلَامِ .
As for he who زَادَ فِـي الصَّلاَة (zaada fii-ṣ-ṣalaah [added to the prayer]) a rakʿah or two rakʿahs, he should perform sujuudu-sahw after as-Salaam.
وَمَنْ زَادَ فِي الصَّلَاة مِثْلَهَا بَطَلَتْ .
Whoever زَادَ فِـي الصَّلاَة مِـثْلُهَا (zaada fii-ṣ-ṣalaah mithluhaa [adds to the prayer by doing the same amount of rakʿahs twice in one prayer his prayer]), his prayer بَطَلَتْ (baaṭalat [becomes nullified]).
وَمَنْ شَكَّ فِي كَمَالِ صَلَاتِهِ أَتَى بِـمَا شَكَّ فِيهِ وَالشَّكُ فِي النُّقْصَانِ لِتَحَقُّقِهِ ، فَمَنْ شَكَّ فَي رَكْعَةٍ أَوْ سَجْدَةٍ أَتَى بِهَا وَسَجَدَ بَعْدَ السَّلَامِ ، وَإِنْ شَكَّ فِي السَّلَامِ سَلَّمَ إِنْ كَانَ قَرِيبًا وَلَا سُجُودَ عَلَيْهِ ، وَإنْ طَالَ بَطَلَتْ صَلَاتُهُ ،
Whoever has doubt in regards to كَـمَالُ صَّلاَتِـهِ (kamaalu-ṣ-ṣalaatihi [the completeness of his prayer]) should perform the part of the prayer about which he has doubt. الشَكُّ فِـي النُّقْصَان (ash-shukk fii-n-nuqṣaan [Having doubt about an omission of an action of the prayer)] is لِـتَحَقُّقِهِ (li-taḥaqquqihi [the same as having certainty about it (that an omission has occurred)]). Therefore, he who has doubt with regards to not having performed a rak’ah or a سَجْـدَة (sajdah [a prostration]) should do the act about which he had doubt and perform sujuudu-sahw after as-Salaam. If the (worshipper) has doubt as to (whether he has pronounced) as-Salaamu ʿalaykum (or not at the end of the prayer), he should say as-Salaamu ʿalaykum without doing sujuudu-sahw for it if (his doubt occurs) soon after (the prayer). However, if a long time passes (before he remembers), his prayer بَطَلَتْ (baṭalat [becomes nullified]).
وَالْـمُوَسْوِسُ يَتْرُكُ الْوَسْوَسَةَ مِنْ قَلْبِهِ وَلَا يَأْتِي بِـمَا شَكَّ فِيهِ وَلَكِنْ يَسْجُدُ بَعْدَ السَّلَامِ سَوَاءٌ شَكَّ فِي زِيَادَةٍ أَوْ نُقْصَانٍ .
الـْـمُوَسْـوِسُ (al-muwaswis [The one who doubts constantly]) must remove الْـوَسوَسَـة (al-waswasah [the doubt]) مِـنْ قَـلْبِهِ (min qalbihi [from his heart]). He does not have to perform (the part of the prayer) about which he is in doubt, but he should perform sujuudu-sahw after he pronounces as-Salaam. It is similar whether (he has doubts about زِّيَـادَة (ziyaadah [an addition to the prayer]) or نُـقْصَان (nuqṣaan [an omission from the prayer]).
وَمَنْ جَهَرَ فِي الْقُنُوتِ فَلَا سُجُودَ عَلْيهِ وَلَكِنَّهُ يَكْرَهُ عَمْدُهُ .
Whoever جَهَـرَ الْـقُنُوت (jahara-l-qunuut [says the Qunuut loudly]) should not perform sujuudu-sahw because he has done so, but عَـمْدُهُ (ʿamdahu [doing it intentionally] يَكْرُه (yakruh [is highly disliked]) .
وَمَنْ زَادَ السُّورَةَ فِي الرَّكْعَتَيْـنِ الأَخِيرَتَيْـنِ فَلَا سُجُودَ عَلَيْهِ .
Whoever adds a suurah to the last two rakʿahs, should not prostrate because of it.
وَمَنْ سَمِعَ ذِكْرَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي الصَّلَاةِ فَصَلَّى عَلَيْهِ فَلَا شَيْءَ عَلَيْهِ سَوَاءٌ كَانَ سَاهِيًا أَوْ عَامِدًا أَوْ قَائِمًا أَوْ جَالِسًا .
Whoever hears the name of Muhammad صلى عليه و سلّم mentioned while he is in prayer and (absentmindedly) says صَلَّى اللهُ عَـلَيْهِ وَسَـلِّمَ (ṣalaa-l-laahu Alayhi Wa Sallam), is not required to do anything about it – whether it was done سَـاهِـيًا (saahiyan [absent-mindedly] or عَـامِـدًا (aamidan [intentionally]), قَـائِـمًا (qaa’man [standing]) or جَالِسًا (jaalisan [sitting]).
وَمَنَ قَرَأَ سُورَتَيْـنِ فَأَكْثَرَ فِي رَكْعَةٍ وَاحِدَةٍ أَوْ خَرَجَ مِنْ سُورَةٍ إِلَى سُورَةٍ أَوْ رَكَعَ قَبْلَ تَـمَامِ السُّورَةِ فَلَا شَيْءَ عَلَيْهِ فِي جَمِيعِ ذالِكَ .
Whoever reads سُورَتَيْن (suuratayn [two chapters or more in one rakʿah or goes from suurah to suurah or bows before the completion of the suurah, there is nothing required of him with regards any of these things. (That is to say, he is not required to perform sujuudu-s-sahw for any of these actions).
وَمَنْ أَشَارَ فِي صَلَاتِهِ بِيَدِهِ أَوْ رَأْسِهِ فَلَا شَيْءَ عَلَيْهِ .
Whoever makes a gesture in his prayer with يَـدِهِ (yadihi [his hand]) or رَأَسِهِ (ra’sihi [his head]), there is nothing required of him.
وَمَنْ كَرَّرَ الْفَاتِـحَة َسَاهِيًا سَجَدَ بَعْدَ السَّلَامِ ، وِإِنْ كَانَ عَامداً فَالظَّاهِرُ الْبُطْلَانُ .
Whoever repeats al-Faatiḥah سَـاهِـيًا (saahiyan [absent-mindedly]) should prostrate after as-Salaam. If it (al-Fatiḥaah) is repeated عَـامِـدًا (ʿaamidan [intentionally]), the prayer, it appears becomes الْبُطْلاَن (al-buṭlaan [nullified]).
وَمَنْ تَذَكَّرَ السُّورَةَ بَعْدَ انْحِنَائِهِ إِلَى الرُّكُوعِ فَلَا يَرْجِعُ إِلَيْهَا وَمَنْ تَذَكَّرَ السِّرَّ أَوِ الْـجَهْرَ قَبْلَ الرُّكُوعِ أَعَادَ الْقِرَاءَةَ فَإنْ كَانَ ذالِكَ فَي السُّورَةِ وَحْدَهَا أَعَادَهَا وَلَا سُجُودَ عَلَيْهِ وَإِنْ كَانَ فِي الْفَاتِـحَةِ أَعَادَهَا وَسَجَدَ بَعْدَ السَّلَامِ وَإِنْ فَاتَ بِالرُّكُوعِ سَجَدَ لِتَرْكِ الْـجَهْرِ قَبْلَ السَّلاَمِ وَلِتُرْكِ السِّرِّ بَعْدَ السَّلَامِ سَوَاءٌ كَانَ فِي الْفَاتِـحَةِ أَوِ السُّورَةِ وَحْدَهَا .
Whoever remembers (that) the suurah (was) not read until after he goes into rukuuʿ should not return to it (the suurah). Whoever remembers before going into the position of rukuuʿ, السِّرّ (as-sirr [reading silently - that is to say, that they should have read silently instead of reading aloud]) or الجَهْـر (al-jahr [reading aloud - that is to say that they should have read aloud instead of silently]), should repeat the reading. If (the mistake) was made in the recitation of the suurah only he should repeat the suurah without performing sujuudu-sahw after as-Salaam. However, if (the error) was made in the recitation of al-Faatiḥah, he should repeat al-Faatiḥah and perform sujuudu-sahw after as-Salaam. If he has already gone beyond the rukuuʿ and (remembers) that تَـرَكَ الْجَهْـر (taraka-l-jahr [he forgot to read aloud]) (instead of silently), he should perform sujuudu-sahw before as-Salaam, while تَـرَكَ السِّرّ (taraka-s-sirr [he forgot to read silently] (instead of reading aloud), he should perform sujuudu-sahw after as-Salaam. This rule is the same for both al-Faatiḥah or the single suurah (which is read after it).
وَمَنْ ضَحِكَ فِي الصَّلَاةِ بَطَلَتْ سَوَاءٌ كَانَ سَاهِيًا أَوْ عَامِدًا ، وَلَا يَضْحَكُ فِي صَلَاتِهِ إِلاَّ غَافِلٌ مُتَلَاعِبٌ ، وَالْـمُؤْمِنُ إِذَا قَامَ لِلصَلَاةِ أَعْرَضَ بِقَلْبِهِ عَنْ كُلِّ مَا سِوَى اللهِ سُبْحَانَهُ وَتَرَكَ الدُّنْيَا وَمَا فِيهَا ، حَتَّى يَحْضُرَ بِقَلْبِهِ جَلَالَ اللهِ سُبْحَانَهُ وَعَظَمَتَهُ ، وَيَرْتَعِدَ قَلْبُهُ وَتَرْهَبَ نَفْسُهُ مِنْ هَيْبَةِ اللهِ جَلَّ جَلَالُهُ ، فَهَذِهِ صَلَاةُ الْـمُتَّقِينَ وَلَا شَيْءَ عَلَيْهِ فِي التَّبَسُّمِ ، وَبُكَاءُ الْـخَاشِعِ فِي الصَّلَاةِ مُغْتَفَرٌ ، وَمَنْ أَنْصَتَ لِـمُتَحَدِّثٍ قَلِيلاً فَلَا شَيْءَ عَلَيْهِ .
As for مَـنْ ضَـحِكَ (man ḍaḥika [he who laughs]) in prayer, his prayer becomes تَـبْطَلُ (tabṭalu [nullified] whether سَـاهِـيًا (saahiyan [unintentionally] or عَـامِـدًا (ʿaamidan [intentionally]. No one laughs in the prayer except غَـافِـلٌ مُتَلاَعِب (ghaafilun mutalaaʿib [the negligent playful person]).
The believer when he stands for prayer turns his heart away from everything besides Allah Glory be to Him and he puts aside the world and all that is in it so that he can bring his heart to the realization of the Might and Majesty of Allah glory be to Him. His heart will tremble and his soul will be filled with the fear of Allah due to his awe of Him. And this is the prayer of the pious. He (the one praying) is not required to do anything فِـي التَّبَسُّم (fii-t-tabassum [if he smiles]) while بَـكَاءُ الْـخَـاشِـع (bakaa’u-l-khaashiʿ [the weeping of the humble person]) in prayer مُـغْتَفَر (mughtafar [is pardoned]). مَـنْ أَنْـصَتْ لِـمُتَحَـدِّث (man ansat li-mutahaddith [Whoever listened to a conversation]) قَـلِيلاً (qaliilan [slightly] is not required to do anything.
وَمَنْ قَامَ مِنْ رَكْعَتَيْـنِ قَبْلَ الْـجُلُوسِ فَإنْ تَذَكَّرَ قَبْلَ أَنْ يُفَارِقَ الأَرْضَ بِيَدَيْهِ وَرُكْبَتَيْهِ رَجَعَ إِلَى الْـجُلُوسِ وَلا سُجُودُ عَلَيْهِ وَإِنْ فَارَقَهَا تَـمَادَى وَلَمْ يَرْجِعْ وَسَجَدَ قَبْلَ السَّلَامِ وَإنْ رَجَعَ بَعْدَ الْـمُفَارَقَةِ وَبَعْدَ الْقِيَامِ سَاهِيًا أَوْ عَامِدًا صَحَّتْ صَلَاتُهُ وًسَجَدَ بَعْدَ السَّلَامِ .
مَنْ قَـامَ مِـن رَكْـعَتَيْنِ (Man qaama min rakʿatayn [Whoever begins to rise up after two rak’ahs]) قَـبْلَ الْـجُـلُوس (qabla-l-juluus [before assuming the sitting position]) but remembers (the omission of al-juluus [the sitting position]) before يَـدَيْـهِ (yadayhi [his hands]) and رُكْـبَتَيْهِ (rukbatayhi [his knees]) leave the ground should return to al-juluus and he need not do سُـجُود سَـهْو (sujuudu sahw [a prostration for forgetfulness in prayer]) because of it. However, if yadayhi and rukbatayhi have separated from the ground (that is to say, they are no longer touching the ground), he should continue rising without returning to al-juluus. and he should perform sujuudu-sahw before as-salaam. If he returns to (al-juluus – the sitting position) after having assumed الْـقِيَام(al-qiyaam [the standing position]), سَاهِـيًا (saahiyan [unintentionally] or عَامِدًا (ʿaamidan [intentionally], his prayer remains sound, but he should perform sujuudu sahw after as-Salaam.
وَمَنْ نَفَخَ فِي صَلَاتِهِ سَاهِيًا سَجَدَ بَعْدَ السَّلَامِ ، وَإنْ كَانَ عَامِدًا بَطَلَتْ صَلَاتُهُ .
مَـنْ نَـفَخَ (man nafakh [Whoever blows his breath]) in his prayer سَـاهِـيًا (saahiyan [unintentionally] should prostrate after as-Salaam. However, if it was done (ʿaamidan [intentionally], his prayer becomes تَبْطَلُ (tabṭalu [nullified].
وَمَن عَطَسَ فِي صَلَاتِهِ فَلَا يَشْتَغِلُ فِي الْـحَمْدِ وًلَا يَرُدُّ عَلَى مَنْ شَمَّتَهُ وَلَا يُشُمِّتُ عَاطِسًا ، فَإنْ حَمِدَ اللهِ فَلَا شَيْءَ عَلَيْهِ .
مَـنْ عَـطَسَ (man ʿaṭasa [Whoever sneezes] during his prayer should not become preoccupied with الْحَـمْد (al-Ḥamd [saying الْـحَـمْدُ لِـلَّهِ [al-Hamdu li-l-laah] nor should he reply to مَـنْ شَـمَّتَهُ (man shammatahu [the one who invokes Allah’s mercy and blessing upon him]) nor should he invoke blessings upon عَـاطِـسًا ([someone who else who sneezes]) (during prayer), but if he says al-Ḥamdu li-l-laah there is nothing required of him.
وَمَنْ تَثَاءَبَ فِي الصَّلَاةِ سَدَّ فَاهُ ، وَلَا يَنْفُثُ إِلاَّ فِي ثَوْبِهِ مِنْ غَيْرِ إِخْرَاجِ حُرُوفٍ
مَـنْ تَـثَاءَبَ (Man tathaa’aba [Whoever yawns]) during the prayer سَـدَّ فَـاهُ (sadda faahu [should cover his mouth]) and he should not make a sound except (that it be muffled) فِـي ثَـوبِـهِ (fii thawbihi [inside of his garment]), without uttering a word.
وَمَنْ شَكَّ فِي حَدَثَ أَوْ نَـجَاسًةٍ فَتَفَكَّرَ فِي صَلَاتِهِ قَلِيلاً ثُمَّ تَيَقَّنَ الطَّهَارَةَ فَلَا شَيْءَ عَلَيْهِ .
مَـنْ شَـكَّ (Man shakka [Whoever is in doubt]) فِـي حَـدَثٍ (fii ḥadathin [with regards to the occurrence of a bodily impurity]) or نَـجَاسَـةٍ (najaasatin [an impure substance]) (coming into contact with his body) – after having given some thought to the prayer he prayed, he becomes certain about his purity, is not required to do anything (to compensate for his doubt).
وَمَنِ الْتَفَتَ فِي الصَّلَاةِ سَاهِيًا فَلَا شَيْءَ عَلَيُهِ وَإنْ تَعَمَّدَ فَهُوَ مَكْرُوهٌ وَإنِ اسْتَدْبَرَ الْقِبْلَةَ قَطَعَ الصَّلَاةَ .
مَـنِ الْـتَفَتَ (Mani-t-tafata [Whoever turns around]) in prayer سَـاهِـيًا (saahiyan [absentmindedly]) has nothing required of him (with regard to prostration). However, if his turning around تَـعَمَّدَ (taʿammada [was intentional]) it is considered مَـكْرُوه (makruuh [reprehensible]) and if اسْـتَدْبَـرَ (istadbara [he turns his back]) towards الْـقِبْلَة (al-Qiblah [the direction of Makkah]), the prayer should be terminated (and started again).
وَمَنْ صَلَّى بِحَرِيرٍ أَوْ ذَهَبٍ أَوْ سَرَقٍ فِي الصَّلَاةِ أَوْ نَظَرَ مُحًرَّمًا فِي عَاصٍ وَصَلَاتُهُ صَحِيحَةٌ .
مَـنْ صَـلَّى (man ṣallaa [Whoever prays]) بِحَـرِير (bi-hariir [in silk]), ذَهَـب (dhahab [gold]), سَرَقَ فِي الصَّلاَة (saraqa fi-ṣ-ṣalaah [steals something during the prayer]) or نَـظَرَ مُحَـرَّمًـا (nadhara muharraman [looks at what is unlawful]) is عَـاصٍ (ʿaaṣin [a rebellious sinner]), but his prayer is considered صَـحِيحَة (ṣaḥiih [sound]).
وَمَنْ غَلِطَ فِي الْقِرَاءَةِ بِكَلِمَةٍ مِنْ غَيْرِ الْقُرْآنِ سَجَدَ بَعْدَ السَّلَامِ وًإِنْ كَانَتْ مِنَ الْقُرْآنُ فَلَا سُجُودَ عَلَيْهِ إِلاَّ يَتَغَيَّرَ اللَّفْظُ أَوْ يُفْسَدُ الْـمَعْنَى فَيَسْجُدُ بَعْدَ السَّلَامِ .
مَـنْ غَـلِطَ (man ghaliṭa [Whoever makes a mistake]) فِـي الْـقِرَاءَة (fii-l-qiraa’ah [during the reading of the Qur’an]) بِـكَلِمَة (bi-kalimah [by expressing a word]) that is not in the Qur’an, should perform sujuudu-s-sahw after as-Salaam. If it ( الْـكَلِمَة (al-kalimah [the word]) is from the Qur’an, sujuudu-s-sahw is not require, unless it (الْـكَلِمَة (al-kalimah [the word]) يَـتَغَيَّرَ (yataghayyara [ changes or distorts]) الـْـمَعْنَى (al-maʿnaa [the meaning], then he should perform sujuudu-s-sahw after as-Salaam.
وَمَنْ نَعِسَ فِي الصَّلَاةِ فَلَا سُجُودَ عَلَيْهِ ، وَإِنْ ثَقُلَ نَوْمُهُ أَعَادَ الصَّلَاةَ وَالْوُضُوءَ .
مَـنْ نَـعَسَ (man naʿasa [Whoever dozes (lightly)]) during the prayer is not required to perform sujuud. If نَـوْمُـهُ (nawmuhu [his sleep]) ثُـقِلَ (thuqila [is heavy]) however, he should repeat the prayer and wuḍuu’.
وَأنِينُ الْـمَرِيضِ مُغْتَفَرٌ وَالتَّنَحْنُحُ لِلْضَّرُورَةِ مَغْتَفَرٌ ، ولِلإفْهَامِ مُنْكَرٌ وَلَا تَبْطُلُ الصَّلَاةُ بِهِ .
أَنِـينُ الـْـمَرِيض (aniinu-l-mariiḍ [The groaning of the sick person]) is مَـغْتَفَر (maghtafar [excusable]) and التَّنَحْنُ لِـلضَّرُورَة (at-tanaḥnu li-ḍ-ḍuruurah [their coughing out of necessity]) is مَـغْتَفَر (maghtafar [pardonable] as well, (however,) لِِـلإِفْـهَام (li-l-ifhaam [to ask a question during the prayer) is مُـنْكَر (munkar [very bad]), but the prayer is not تَبْطَلُ (tabṭalu [nullified] by it.
وَمَنْ نَادَاهُ أَحَدٌ فَقَالَ لَهُ : سُبْحَانَ اللهِ كُرِهَ وَصَحَّتْ صَلَاتُهُ .
As for مَـنْ نَـادَاهُ أَحَـد (man naadaahu aḥad [he whom someone has called (while he is praying)], and he says (in response) to him سُـبْحَانَ اللَّه (Subḥaana-l-laah), this كُرِهَ (kuriha [is disliked], but his prayer is صَحَّتْ (ṣaḥ-ḥat [sound]).
وَمَنْ وَقَفَ فِي الْقِرَاءَةِ وَلَمْ يَفْتَحْ عَلَيْهِ أَحَدٌ تَرَكَ تِلْكَ الآيَةَ وَقَرَأَ مَا بَعْدَهَا فِإنْ تَعَذَّرَتْ عَلَيْهِ رَكَعَ وَلَا يَنْظٌرُ مُصْحَفًا بَيْـنَ يَدَيْهِ إِلاَّ أَنْ يَكُونَ فِي الْفَاتِـحَةِ فَلَابُدَّ مِنْ كَمَالِهَا بِـمُصْحَفٍ أَوْ غَيْرِهِ
مَنْ وَقَفَ فِـي الْـقِرَاءَة (man waqafa fii-l-qiraa’ah [Whoever stops reciting the Qur’an]) (due to forgetfulness while leading prayer) and no one helps him to (remember the forgotten verse), should skip over that verse and recite what comes after it and if (the whole affair) becomes too difficult for him, he should رَكَعَ (rakaʿa [go into rukuuʿ- the bowing position]). لاَ يَنْظُرُ مُصْحَفًا بَيْنَ يَدَيْهِ (laa yanḍhuru muṣḥafan bayna yadayhi [He should not have a copy of the Qur’an in front of him to look at], unless (the forgotten verse) is in al-Faatiḥah. In this case it is necessary to complete the recitation بِـمُصْحَفٍ (bi-muṣḥaf [with a copy of the Qur’an]) or something else.
فَإنْ تَرَكَ مِنْهَا آيَةٌ سَجَدَ قَبْلَ السَّلَامِ ، وَإَنْ كَانَ أَكْثَرَ بَطَلَتْ صَلَاتُهُ .
If he (the worshipper) omits آيَـةً (aayat [one verse]) from al-Faatiḥah he should perform sujuudu-s-sahw before as-Salaam. If what has been omitted is أَكْـثَرَ (akthara [more than one verse]), his prayer بَـطَلَتْ (baṭalat [becomes nullified]).
وَمَنْ فَتَحَ عَلَى غَيْرِ إِمَامِهِ بَطَلَتْ صَلَاتُهُ ، وَلَا يَفْتَحُ عَلَى إِمَامِهِ إِلاَْ أَنْ يَنْتَظِرَ الْفَتْحَ أَوْ يُفْسِدَ الْـمَعْنَى .
مَـنْ فَـتَحَ (man fataḥa [Whoever refreshes the memory of someone] غَـيْرِ إِمَـامِـهِ (ghayri imaamihi [other than his imam]) (in regard to a forgotten verse) his prayer بَـطَلَتْ (baṭalat [becomes nullified]). لاَ يَـفْتَحُ عَـلَى إِمَـامِـهِ (laa yaftaḥu ʿalaa imaamihi [He should not attempt to cause his imam to remember (a forgotten verse)]) unless the imam is waiting for his memory to be refreshed or he (the imam) distorts the meaning (of the verse).
وَمَنْ جَالَ فِكْرُهُ قَلِيلاً فَي أُمورِ الدُّنْيَا نَقَصَ ثَوَابَهُ وَلَمْ تَبْطُلْ صَلَاتُهُ .
مَـنْ جَـالَ فِـكْرُهُ (man jaala fikruhu [He whose thoughts become a little preoccupied]) فِـي أُمُـورِ الدُّنْـيَا (fii amuuri-d-dunyaa [with the affairs of the world]), نَـقَصَ ثَـوَابُـهُ (naqasa thawaabuhu [his reward becomes diminished] but his prayer لَمْ تَبْطُلْ (lam tabṭal [does not become invalid]).
وَمَنْ دَفَعَ الْـمَاشِيَ بَيْنَ يَدَيْهِ أَوْ سَجَدَ عَلَى شَقَّ جَبْهَتِهِ أَوْ سَجَدَ عَلَى طَيَّةٍ أَوْ طَيّتَيْـنِ مِنْ عَمَامَتِهِ فَلَا شَيْءَ عَلَيْهِ وَلَا شَيْءَ فِي غَلَبَةِ الْقَىْءِ وَالْقَلَسِ فِي الصَّلَاةِ .
مَنْ دَفَعَ مَاشِي بَينَ يَدَيْه (man dafaʿa maashii bayna yadayh [Whoever pushes back the person who walks in front of him]) or سَجَدَ عَلَى شَقِّ جَبْهَتِهِ (sajada ʿalaa shaqqi jabhatihi [who prostrates on (only) a part of his forehead] or سَجَـدَ عَـلَى طَـيَّةٍ أَوْ طَـيَّتَيْنِ مِـنْ عَـمَامَـتِهِ (sajad ʿalaa ṭayyah or ṭayyatayni min ʿamaamatihi [prostrates on a fold or two of his turban]) is not required to do anything, nor is anything required فِـي غَـلَبَةِ الْـفَيْءِ (fii ghalabati-l-fay’i [as a result of a vomiting spell]) or الْفَلَس (al-falas [belching]) in the prayer.
وَسَهْوُ الْـمَأْمُومِ يَحْمِلُهُ الإمَامُ إِلاَّ أَنْ يَكُونَ مِنْ نَقْصِ الْفَرِيضَةِ .
سَـهْوُ الْـمَأْمُـوم (Sahwu-l-ma’muum [The forgetfulness of the one praying behind the imam]) يَحْـمِلُهُ الإِمَـامُ (yaḥmiluhu-l-imaam [is carried by the Imam]) unless it is نَقْصِ الْفَرِيضَة (naqsi-l-fariidah [an omission of an obligatory act]).
وَإذَا سَهَا الـْمَأْمُومُ أَوْ نَعِسَ أَوْ زُوحِمَ عَلَى الرُّكُوعِ وَهُوَ فِي غَيْرِ الأُولَى فَإنْ طَمِعَ فِي إِدْرَاكِ الإمَامِ قَبْل رَفْعِهِ مِنَ السَّجْدَةِ الثَّانِيَةِ رَكَعَ وَلَـحِقَهُ وَإنُ لَمْ يَطْمَعْ تَرَكَ الرُّكُوعَ وَتَبِعَ إِمَامَهُ وَقَضَى رَكْعَةٌ فِي مَوْضِعِهَا بَعْدَ سَلَامِ إِمَامِهِ .
إِذَا سَهَا الـْمَأْمُومُ (Idhaa sahaa-l-ma’muum [If the person praying behind the Imam forgets]) or نَـعِسَ (naʿisa [is drowsy]) or زُوجِـم (zuujim [is jostled ) عَـلَى الرُّكُـوع (ʿalaa-r-rukuuʿ [while assuming the bowing position]) in other than the first rakʿah and he wants to catch up with the Imam before he (the Imam) rises up from السَّجْـدَة الثَّانِـيَّة (as-sajada-th-thaaniyyah [the second prostration]), the worshipper رَكَـعَ should assume the position of rukuuʿ (the bowing position)]) and then لَحِـقَهُ (lahiqahu [catch up with him]. If he doesn’t want to do that, then he should تَـرَكَ الرُّكُـوع (taraka-r-rukuuʿ [refrain from going into the bowing position]) and follow the Imam and then compensate (for omitting the rukuuʿ) with one rakʿah in place of it after the Salaam of his Imam.
وَإِنْ سَهَا عَنِ السُّجُودِ أَوْ زُوحِمَ أَوْ نَعِسَ حَتَّى قَامَ الإمَامِ إِلَى رَكْعَةٍ أُخْرَى سَجَدَ وَأَنْ طَمِعَ فِي إِدْرَاكَ الإمَامِ قَبْل عَقْدِ الرُّكُوعِ وَإِلاَّ تَرَكَهُ وَتَبِعَ الإمَامَ وَقَضَى رَكْعَةً أُخْرَى أَيْضًا وَحَيْثُ قَضَى الرَّكْعَةَ فَلَا سُجُودَ عَلَيْهِ إِلاَّ أَنْ يَكُونَ شَاكًّا فِي الرُّكُوعِ أَوِ السُّجُودِ .
If he (الـْمَأْمُوم al-ma’muum – the person praying behind the Imam) سَهَا عَنِ السُّجُود (sahaa ʿani-s-sujuud [forgets to go into the position of sajdah - prostration]) or زُوجِـم (zuujima [is jostled]) or نَـعِسَ (naʿisa [doses]) (while still in the position of rukuuʿ), until the Imam has risen to perform another rakʿah, he should go into the position of sajdah and then catch up with the Imam before he completes the rukuuʿ unless he (al-ma’muum – the one praying behind the Imam) decides (to omit the sajdah) and following the Imam (in what comes after) and then compensate (what was omitted) with another rak’ah also (after the Imam says as-Salaamu ʿalaykum). Whenever he (al-ma’muum) makes compensation for a rak’ah, he is not required to do sujuudu-s-sahw unless he is شَاكًّا (shaak-kan [doubtful]) about the rukuuʿ or sajdah.
وَمَنْ جَاءَتْهُ عَقْرَبٌ أَوْ حَيَّةٌ فَقَتَلَهَا فَلَا شَيْءَ عَلَيْهِ إِلاَّ أَنْ يَطْولَ فَِعْلُهُ أَوْ يَسْتَدْبِرَ الْقِبْلَةَ فَإنَّهُ يَقْطَعُ .
Whoever has حَيَّة (ḥayyah [a snake]) or عَقْرَب (ʿaqrab [a scorpion] جَاءَتْهُ (jaaʿat-hu [coming towards him]) (while he is praying) قَـتَلَهَا and (qatalahaa [he kills it]), is not required to do anything, إِلاَّ أَنْ يَـطُولَ فِـعْلُهُ (illa an yatuula fiʿluhu [unless killing the creature takes a long time]) or يَسْـتَدْبِـرَ الْـقِبْلَة (yastadbira-l-qiblah [he turns his back to the qiblah]). In that case يَـقْطَعُ (yaqtaʿu [he must terminate]) (the prayer) (and begin again).
وَمَنْ شَكَّ هَلْ هُوَ فِي الْوِتْرِ أَوْ فَي ثَانِيَةِ الشَّفْعِ جَعَلَهَا ثَانِيَةَ الشَّفْعِ وَسَجَدَ بَعْدَ السَّلَامِ ثُمَّ أَوْتَرَ .
مَـنْ شَـكَّ (man shakka [Whoever is in doubt]) as to whether he is performing الْوِتْر (al-Witr) or the second rakʿah of الشَّفْعِ (ash-Shafʿi ) should consider it to be the second rakʿah of ash-Shafʿ, and thereafter perform the sujuudu-s-sahw after as-Salaam. After that he should perform the Witr prayer.
وَمَنْ تَكَلَّمَ بَيْـنَ الشَّفْعِ وَالْوِتْرِ سًاهِيًا فَلَا شَيْءَ عَلَيْهِ وَإِنْ كًانَ عَامِدًا كُرِهَ وَلَا شَيْءَ عَلَيْهِ .
مَن تَكَلَّمَ (man takallama – Whoever speaks) بَـيْنَ الشَفْعِ وَ الْـوِتْـرِ (bayna-sh-Shafʿ and al-Witr [between the Shafʿu and the Witr سَـاهِـيًا (saahiyan [absentmindedly]) is not required to do anything about it, and if it was عَـامِـدًا (ʿaamidan [intentional]), كُـرِهَ (kuriha [is highly disliked]), but their is nothing required of him.
وَالْـمَسْبُوقُ إِنْ أَدْرَكَ مَعَ الإمَامِ أَقَلَّ مِنْ رَكْعَةٍ فَلَا يَسْجُدُ مَعَهُ لَا قَبْلِيًّا وَلَا بَعْدِيًّا فَإنْ سَجَدَ مَعَهُ بَطَلَتْ صَلَاتُهُ وَإنْ أَدْرَكَ رَكْعَةً كَامِلَةً أَوْ أَكْثَرَ سَجَدَ مَعَهُ الْقَبْلِيَّ وَأَخَّرَ الْبَعْدِيَّ حَتَّى يُتِمَّ صَلَاتَهُ فَيَسْجُدُ بَعْدَ سَلَامِهِ فَإنْ سَجَدَ مَعَ الإمَامِ عَامِدًا بَطَلَتْ صَلَاتُهُ وَإنْ كَانَ سَاهِيًا سَجَدَ بَعْدَ السَّلَامِ .
الـْمَسْبُوق ( al-masbuuq -The one who comes after the prayer has begun), if he catches up with the Imam أَقَلَّ مِنْ رَكْعَةٍ (aqalla min rakʿah [for a small portion of (the last) rak’ah]) (if the Imam must perform sujuudu-s-sahw for one reason or another), he should not perform sujuud-s-sahw with the Imam before or after as-Salaam. إِنْ سَجَـدَ مَـعَهُ (in sajada maʿahu [If he prostrates with him (the Imam)]), his prayer بَـطَلَتْ (baṭalat [becomes nullified]). إنْ أَدْرَكَ (in adraka [If he catches up with him (the imam)]) رَكْـعَةً أَوْ أَكْـثَرَ (rakʿah aw akthara [for a complete rakʿah or more]) however, he should perform الْـقَبْلِيّ (al-qablii [the prostration for forgetfulness that comes before as-Salaam]) with him (the Imam) and أَخَّرَ الْـبَعْدِيّ (akh-khara-l-baʿdii [he should delay performing al-baʿadii with the imam until he himself has completed (what is left of) his prayer. يََسْجُــدَُ (yasjudu [he will (then) prostrate]) بَـعْدَ سَـلاَمِـهِ (baʿda salaamihi [after his own Salaam.]) إِنْ سَجَـدَ مَـعَ الإِمَـام ( in sajada maʿa-l-imam [If he does sujuudu-s-sahw]) عَـامِـدًا (ʿaamidan [intentionally]) with the imam (after having missed praying a rakʿah or more with him), his prayer بَـطَلَت (baṭalat [becomes nullified]). If it was سَـاهِـيًا (saahiyaa [unintentional]), he should performs sujuudu-s-sahw after the Salaam.
وَإِذَا سَهَا الْـمَسْبُوقُ بَعْدً سَلَامِ الإمَامِ فَهُوَ كَالْـمُصَلِّى وَحْدَدَه ، وَإِذَا تَرْتِبَ عَلَى الْـمَسْبُوقِ بَعْدِيٌّ مِنْ جِهَةِ إَمَامِهِ وَقَبْلِيٌّ مِنْ جِهَةِ نَفْسِهِ أَجْزَاهُ الْقَبْلِيُّ .
إِذَا سَـهَا الـْمَسْـبُوقُ (idhaa sahaa-l-masbuuq [If the person who joins the prayer after it has begun has forgotten (to perform a part of the prayer)] until after سَـلاَمِ الإِمَـامِ (Salaami-l-Imam) (has been pronounced), he will (then) be like الْـمُصَلِّي وَحْدَه (al-musalli wa˙dah [the person praying alone]).
If it occurs that الـْمَسْـبُوق (al-masbuuq [the person who joins the prayer late]) is required to perform بَـعْدِيّ (al-baʿadii [a prostration for forgetfulness that comes after as-Salaam]) (because of an error) جِـهَةِ الإِمَـامِ (jihati-l-Imam [on the part of his Imam] and قَـبْلِيّ (qablii [a prostrations for forgetfulness before as-Salaam] because of an error جِـهَةِ نَـفْسِهِ (jihati nafsihi [on his own part]), أَجْـزَاهُ الْـقَبْلِيُّ (ajzaahu-l-qabliyyu [the prostration for forgetfulness before as-Salaam will suffice]).
وَمَنْ نَسِيَ الرُّكُوعَ وَتَذَكَّرَهُ فِي السُّجُودِ رَجَعَ قَائِمًا، وَيُسْتَحَبُّ لَهُ أَنْ يُعِيدَ شَيُئًا مِنَ الْقِرَاءَةِ ثُمَّ رَكَعَ وَسَجَدَ بَعْدَ السَّلَامِ .
مَـنْ نَسِـيَ الرُّكُـوع (man nasiya-r-rukuuʿ [Whoever has forgotten to do the bowing position]) and تَـذَكَّرَهُ فِـي السُّجُودِ (tadhak-karahu fi-s-sujuud [he remembers it (the rukuuʿ he missed) while he is in the position of prostration)]), رَجَـعَ قَـائِـمًا (rajaʿa qaai’man [he should return to al-qiyaam (the standing position)]), and it is recommended for him شَـيْئًا مِـنَ الْـقِرَاءَة (shay’an mina-l-qiraa’ah [to read something (that is to say, he should read some verses from the Qur’an] then رَـكَعَ (rakaʿa [he should go into ar-rukuuʿ [the bowing position]) and he should then perform sujuudu-s-sahw after as-Salaam.
وَمَنْ نَسِيَ سَجْدَةً وَاحِدَةً وَتَذَكَّرَهَا بَعْدَ قِيَامِهِ رَجَعَ جَالِسًا وَسَجَدَهَا إِلاَّ أَنْ يَكُونَ قَدَ جَلَسَ قَبْلَ الْقِيَامِ فَلَا يُعِيدُ الْـجُلُوسَ، ،
مَـنْ نَسِـيَ سَجْـدَةً وَحِـدَةً (man nasiya sajdah wahidah [Whoever forgets to perform one prostration] and تَـذَكَّرَهُ بَـعْدَ الْـقِيَام (tadhakkarahu baʿda-l-qiyaam [then he remembers it after he is in al-qiyaam (the standing position)), رَجَـعَ جَـالِـسًا (rajaʿa jaalisan [he should return to al-jalsah (the sitting position)]) and سَجَـدَهَـا (sajadahaa [perform as-sajdah the two rakʿahs of prostration that normally follows jalsah]), unless he sat before standing. (In that case), he should not return to juluus (the sitting position).
وَمَنْ نَسِيَ سَجْدَتَيْـنِ خَرَّ سَاجِدًا وَلَمْ يَجْلِسْ وَيَسْجُدُ فِي جَمِيعٍ ذالِكَ بَعْدَ السَّلَامِ .
مَنْ نَسِيَ سَجْدَتَين (man nasiya sajdatayn [Whoever forgets to perform two prostrations (within a rakʿah) خَـرَّ سَـاجِـدًا (kharra saajidan [should perform sajdah (prostration)]) while لَـمْ يَجْـلِسْ (lam yajlis [he should not assume jalsah (the sitting position)]), he should perform sujuudu-s-sahw for all of the above-mentioned after as-Salaam.
وَإنْ تَذَكَّرَ السُّجُُودَ بَعْدَ رَفْعِ رَأْسِهِ مِنَ الرَّكْعَةِ الَّتِي تَلِيهَا تـَمَادَى عَلَى صَلَاتِهِ وَلَمْ يَرْجِعْ وَأَلْغَى رَكْعَةَ السَّهْوِ وَزَادَ رَكْعَةً فِي مَوْضِعِهَا بَانِيًا وَسَجَدَ قَبْلَ السَّلَامِ إنْ كَانَتْ مِنَ الأَولَيَيْـنِ وَتَذَكَّرَ بَعْدَ عَقْدِ الثَّالِثَةِ ، وَبَعْدَ السَّلَامِ وَإِنْ لَمْ تَكُنْ مِنَ الأولِيَيْـنِ أَوْ كَانَتْ مِنْهُمَا وَتَذَكَّرَ قَبْلَ عَقْدِ الثَّالُثَةِ لأَِنَّ السُّورَةَ وَالْـجُلُوسَ لَمْ يَفُوتَا .
If he remembers as-sujuud (that is to say, the prostrations which are done inside of a rakʿah) after he raises his head from the rakʿah that follows, he should proceed with his prayer and not go back. وَأَلْـغَى رَكْـعَةَ السَّهْوِ (wa alghaa rakʿti-s-sahwi [He should nullify the forgotten rak’ah] وَزَادَ رَكْـعَةً فِـي وَضْـعِهَا (wa zaada rakʿah fii waḍʿihaa [and perform another rakʿah in place of it] and then perform sujuud-s-sahw before as-Salaam. If it (the forgotten sujuud) is from one of the first two rakʿahs and he remembers after he has completed the third rakʿah, he should do sujuudu-s-sahw after as-Salaam. (This rule applies even if it ([the forgotten sujuud]) is not from one of the first two rakʿahs or it is from one of them and he remembers before the completion of the third rakʿah. This is because the suurah and the jalsah have already been performed.
وَمَنْ سَلَّمَ شَاكًّا فِي كَمَالِ صَلَاتِهِ بَطَلَتْ صَلَاتُهُ .
مَـنْ سَـلَّمَ شَـاكّـًـا (man sallama shaakan [Whoever pronounces the final salaam while having doubt]) فِـي كَـمَالِ صَـلاَتِـهِ (fii kamaali ṣalaatihi [about as to whether or not his prayer is complete]), بَـطَلَتْ صَـلاَتِـهِ (baṭalat ṣalaatihi [his prayer becomes nullified]) (because of that doubt).
وَالسَّهُوُ فِي صَلَاةِ الْقَضَاءَ كَالسَّهْوِ فِي صَلَاةِ الأَدَاءِ .
السَّهّوُ فِـي صَـلاَةِ الْـقَضَاءِ (as-sahw fii ṣalaati-l-qaḍaa’i [Forgetfulness in the prayer that is performed to compensate missed prayer]) is the same as السَّهْوِ فِـي صَـلاَةِ الأَدَاءِ (as-sahw fii ṣalaati-l-adaa’i [forgetfulness in the prayer that is performed on time]).
وَالسَّهْوُ فِي النَّافِلَةِ كَالسَّهْوِ فِي الْفَرِيضَةِ إِلاَّ فِي سِتِّ مَسًائِلَ : الْفَاتِـحَةِ والسُّورَةِ وَالسِّرِّ وَالْـجْهّرِ وَزِيًادَةَِ رَكْعَةٍ وَنِسْيَانِ بَعْضِ الأَرْكَانِ إِنْ طَالَ
السَّهْوُ فِـي النَّافِـلَة (as-sahw fii an-naafilah [Forgetfulness in the supererogatory prayer]) is the same as السَّهْو فِـي الْـفَرِيضَة (as-sahw fi-l-fariiḍah [forgetfulness in the obligatory prayer]) إِلاَّ فِي سِتِّ مَسَائِـلَ (illaa fii sitti masaa’il [except in six matters]: الْـفَاتِـحَة (al-Faatiḥah), السُّورَة (as-suurah [the suurah which is read after al-Faatiḥah, السِّرّ (as-sirr [ the reading which is done silently]) , الْـجَهْـر (al-jahr [the reading which is done in a loud ]), زِيَـادَةِ رَّكْـعَة (ziyaadati rakʿatin [ the addition of a rakʿah]), نِسْـيَانِ بَـعْضِ الأَركَـان (nisyaan baʿḍi-l-arkaan [forgetting some of the principle elements of the prayer] إِنْ طَـالَ (in ṭaala [if a length of time has gone by]) (before he remembers).
فَمَنْ نَسِيَ الْفَاتِـحَةَ فِي النَّافِلَةِ وَتَذَكَّرَ بَعْدَ الرُّكُوعِ تَـمَادَى وَسَجَدَ قَبْلَ السَّلَامِ بَخَلَافِ الْفَرِيضَةِ فَإنَّهُ يَلْغِي تِلْكَ الرَّكْعَةَ وَيُزِيدُ أُخْرَى وَيَتَمَادَى ، وَيَكُونُ سُجُودُهُ كَمَا ذَكَرْنَا فِي تَارِكَ السُّجُودِ
مَنْ نَسِيَ الْفَاتِـحَةَ فِي النَّافِلَة (Man nasiya-l-Faatiḥah fii-n-naafilah [Whoever forgets the Faatiḥah in the supererogatory prayer]) and تَـذَكَّرَ بَـعْدَ الرُّكُـوع (tadhakkara baʿda rukuuʿ [remembers after rukuuʿ] should continue praying (that is to say; he does not terminate the prayer nor does he return to correct the error) and he should perform sujuudu-s-sahw before as-Salaam بِـخِلاَفِ الْـفَرِيضَة (bi-khilaafi-l-fariiḍah [unlike the obligatory prayer]) wherein he nullifies that rakʿah, performs another rakʿah (in its place) and continues (his prayer). His prostrations for forgetfulness should be like that which we have already mentioned with regards to the omission of a sajdah.
وَمَنْ نَسِيَ السُّورَةَ أَوْ الْـجَهْرَ أَوْ السِّرَّ فِي النَّافِلَةِ وَتَذَكَّرَ بَعْدَ الرُّكُوعِ تَـمَادَى وَلَا سُجُودَ عَلَيْهِ بَخِلَافِ الْفَرِيضَةِ
مَـنْ نَسِيَ السُّورَة (Man nasiya-s-suurah [ Whoever forgets the suurah (after Faatiḥah), or الْجَهْـرَ (al-jahra [to pray loudly]) or السِّرَّ (as-sirra [ silently when necessary in supererogatory prayer]) and remembers only after he has performed rukuuʿ should continue praying and he is not required to perform sujuudu-sahw بِخِلاَفَةِ الْفَرِيضَة (bi-khilaafatt-l-fariiḍah [unlike what is required in the obligatory prayer]).
وَمَنْ قَامَ إِلَى ثَالَثَةٍ فِي النَّافِلَةِ فَإنْ تَذَكَّرَ قَبْلَ عَقْدِ الرُّكُوعِ رَجَعَ وَسَجَدَ بَعْدَ السَّلَامِ ، وَإنْ عَقَدَ الثَّالِثَةَ تَـمَادَى وَزَادَ الرَّابِعَةَ وَسَجَدَ قَبْلَ السَّلَامِ بِخِلَافِ الْفَرِيضَةِ فَإنَّهُ يَرْجِعُ مَتَى مَا ذَكَرَ ويَسْجُدُ بَعْدَ السَّلَامِ
مَنْ قَامَ إِلَى ثَـالِـثَةٍ فِـي النَّافِـلَة (Man qaama ilaa thaalithah fii-n-naafilah [He who stands up for the third (rakʿah) in the supererogatory prayer]) and then remembers he has made an error before he has performed rukuuʿ should return (to jalsah – the sitting position and correct his mistake) and then perform sujuudu-s-sahw after as-Salaam. إِن عَـقَدَ الثَالِـثَة (in aqada-th-thalaathah [If he has already performed the third (rukuuʿ)], he should continue his prayer, adding the fourth rakʿah and thereafter perform sujuudu-s-sahw before as-Salaam بِخِلاَفَةِ الْفَرِيضَة (bi-khilaafati-l-fariiḍah [unlike the obligatory prayer], wherein he returns to (jalsah) if he remembers he has made an error and performs sujuudu-s-sahw after as-Salaam.
وَمَنْ نَسِيَ رُكْنًا مِنَ النَّافِلَةِ كَالرُّكُوعِ أَوِ السُّجُودِ وَلَمْ يَتَذَكَّرْ حَتَّى سَلَّمَ وَطَالَ فَلَا إِعَادَةَ عَلَيْهِ بِخِلَافِ الْفَرِيضَةِ فَإنَّهُ يُعِيدُهَا أَبَدًا
مَـنْ نَسِـيَ رُكْـنًا مِـنَ النَّافِـلَةِ (Man nasiya ruknan mina-n-naafilah [Whoever forgets a principal part of the supererogatory prayer]) like الرُّكُـوع (ar-rukuuʿ) or السُّجود (as-sujuud) and does not remember حَـتَّى سَـلَّمَ (hattaa sallama [until after he has pronounced the final Salaam) and a long time has passed need not repeat the prayer بِـخِلاَفَـةِ الْـفَرِيضَةِ (bi-khilaafati-l-fariiḍah [unlike the obligatory prayer] (wherein if these essential parts are forgotten), فَإِنَهُ أَعَادَهَا أَبَدًا (fa-innahu aʿaadahaa abadan [the prayer is always repeated]).
وَمَنْ قَطَعَ النَّافِلَةَ عَامِدًا أَوْ تَرَكَ مِنْهَا رَكْعَةً أَوْ سَجْدَةً عَامِدًا أَعَادَهَا أَبَدَا
مَـنْ قَـطَعَ النَّافِـلَة (Man qaṭaʿa-n-naafilah [whoever interrupts the supererogatory prayer]) عَـامِـدًا (ʿaamidan [intentionally]) or omits رَكْعَةً (rakʿatan [a bowing] or سَجْدَةً (sajdatan [a prostration]) عَامِدًا (ʿaamidan [intentionally]) should repeat it عَبَدًا (ʿabadan [always]).
وَمَنْ تَنَهَّدَ فِي صَلَاتِهِ فَلَا شَيءَ عَلَيْهِ إِلاَّ أَنْ يَنْطِقَ بَحُرُوفٍ
مَنْ تَنَهَّدَ فِي صَلاَتِهِ (Man tanahhada fi-ṣ-ṣalaatih [Whoever sighs in his prayer] is not required to do anything about it, unless يَنْطِقَ بِحَرْفٍ (yanṭiqa bi-harfin [he articulates a letter]).
وَإذَا سَهَا الإمَامُ بِنَقْصٍ أَوْ زِيَادَةٍ سَبَّحَ بِهِ الْـمَأْموم
إِذَا سَـهَا الإِمَـامُ بِـنَقْصٍ أَوْ زِيَـادَةٍ (Idhaa sahaa-l-imamu bi-naqṣin aw ziyaadatin [If the Imam forgets by making an omission or addition to the prayer], سَـبَّحَ بِـهِ الْـمَأْموم (sabbaḥa bihi-l-ma’muum [the man who is praying behind him should say to him Subhaana-l-laah].
وَإذَا قَامَ إِمَامُكَ مِنْ رَكْعَتَيْـنِ فَسَبَّحَ بِهِ فَإنْ فَارَقَ الأَرْضَ فاتْبَعْهُ وَإِنْ جَلَسَ فِي الأُولَى أَوْ فِي الثَّالِثَةِ فَقُمْ وَلَا تَـجْلِسْ مَعَهُ
إِذَا قَـامَ إِمَـامُـكَ مِـنْ رَكْـعَتَينِ (idhaa qaama imaamuka min rakʿatayn [If your imam stands after having performed two rakʿahs (without having assuming the position of jalsah), فَسَـبِّحْ بِـهِ (fasabbiḥ bihi [say Subhaana-l-laah] to him). إِنْ فَـارَقَ الأَرْضَ (in faaraqa-l-arḍaa [If he (the imam) leaves the ground (without having assuming the position of jalsah)], فَـاْتَـبَعْهُ (fa-tabaʿhu [follow him]), and إِنْ جَلَسَ فِي الأْولَى أَو فِي الثَّالِـثَة (in jalasa fii-l-uulaa aw fi-th-thaalithah [if he (the imam) sits in the first or the third rakʿah]), فَـقُمْ (fa-qum [stand] and لاَ تَجْلِسْ مَعَهُ (laa tajlis maʿahu [do not sit with him]).
وإنْ سَجَدَ وَاحِدَةٌ وَتَرَكَ الثَّانَيَةَ فَسَبِّحْ بِهِ وَلَا تَقُمْ مَعَهُ إِلاَّ أَنْ تَخَافَ عَقْدَ رُكُوعِهِ فَاتْبَعْهُ وَلَا تَـجْلِسْ بَعْدَ ذالِكَ مَعَهْ لَا فِي ثَانِيَةٍ وَلَا فِي رَابِِعَةٍ ، فَإذَا سَلَّمَ فَزِدْ رَكْعَةٌ أُخْرَى بَدَلاً مِنَ الرَّكْعَةِ الَّتي أَلْغَيْتَهَا بَانِيًا وَتَسْجُدُ قَبْلَ السَّلَامِ
إِذَا سَجَـدَ وَحِـدَةً (idhaa sajada waḥdatan [If he (the Imam) performs one prostration]) and تَـرَكَ الثَّانِـيَة (taraka-th-thaaniyah [omits the second prostration) فَسَـبِّحْ (fasabbiḥ [say Subhaana-l-laah to him]) and لاَ قُـمْ مَـعَهُ (laa quum maʿhu [do not stand up with him]) تَـخَافَ عَـقْدَ الرُّكُـوعِـهِ (takhaafa ʿaqda-r-rukuuʿihi [unless you fear that he will perform rukuuʿ]) فَـاتْـبَعْهُ (fat-baʿhu [if so, follow him]) and لاَ تَجْلِسْ بَعْدَ ذالِكَ مَعَهُ (laa tajlis baʿda dhaalika maʿhu [do not sit down with him after that]) لاَ فِي ثَانِيَةٍ وَ لاَ فِي رَابِعَةٍ (laa fii thaaniyah wa laa fii raabiyah [not in a second nor a fourth rak’ah]) and إِذَا سَـلَّمَ (idhaa sallama [when he says as-Salaamu ʿalaykum], فَـزِدْ رَكْـعَةً أُخْـرَى بَـدَلاً مِـنَ الرَّكْـعَةِ (fa-zid rakʿatan ukhraa badalan mina-r-rakʿati [add another rak’ah as a substitute for the rakʿah]) الَّتِي الْغَيْتَهَا بَانِيًا which you intentionally did not perform]) (behind the Imam) فَتَسْجُـدُ قَـبْلَ السَّلاَمَ (fa-tasjudu qabla-s-Salaam [and you should also prostrate before as-Salaam.
فَإنْ كُنْتُمْ جَمَاعَةً الأَفْضَلُ لََكُمْ أَنْ تُقَدِّمُوا وَاحِدًا يُتِمُّ بِكُمْ .
إِنْ كُـنْتُمْ جَـمَاعَـةً (In kuntum jamaaʿatan [If you are praying in a group]) (who must perform the substitute rak’ah), it is preferred أَنْ تُقَدِّمُواْ أَحَدًا يَتِمُّ بِكُمْ (an tuqaddimuu a˙adan yatimmu bi-kum [that you place someone (from among you) at the head of you (as an Imam) in order to finish your prayer]).
وَإِذَا زَادَ الإمَامُ سَجَدَةً ثَالِثَةً فَسَبِّحْ بِهِ وَلَا تَسْجُدُ مَعَهُ
إِذَا زَادَ الإِمَـامُ سَجْـدَةً ثَـالثَةً (idhaa zaada-l-imamu sajdatan thaalithah [If the imam adds a third sajdah]) فَسَـبِّح بِهِ (fa-sabbih bihi [say: Subhaana-l-laah to him and لاَ تَسْجُـدْ مَـعَهُ (laa tasjudu maʿahu [do not perform the additional sajdah with him]).
وَإذَا قَامَ الإمَامُ إِلَى خَامِسَةٍ تَبِعَهُ مَنْ تَيَقَّنَ مُوجِبَهَا أَوْ شَكَّ فِيهِ وَجَلَسَ مَنْ تَيَقَّنَ زَيَادَتَهَا فَإنْ جَلَسَ الأُوَّلُ وَقَاَم الثَّانِي بَطَلَتْ صَلَاتُهُ
إِذَا قَـامَ الإِمَـامُ إِلَـى خَـامِـسَةً (idhaa qaama-l-Imam ilaa khaamisatan [If the Imam stands up to perform a fifth rak’ah]), تَبَعَهُ مَنْ تَيَقَّنَ مُوجِبَهَا (tabaʿahu man tayaqqana muujibahaa [he who is certain about its necessity should follow him ( the Imam) and (stand up with him)]) or if شَـكَّ فِيهِ (shakka fiihi [he is doubtful about it (he should also follow him]), while مَـنْ تَـيَقَّنَ زِيَـادَتَـهَا (man tayaqqana ziyaadatihaa [he who is certain about its increase (that is to say: that a fifth rak’ah has been added to the prayer) should remained seated. However, إِنْ جَلَسَ الأَوَّلُ (in jalasa-l-awwal [if the first of whom has been mentioned above] – (that is to say, he who is certain about the need to stand) remains seated and قَامَ لثِّانِـي (qaama-th-thaanii [the second of those whom have been mentioned above - (that is to say, he who is certain that an addition has been made to the prayer) stands up, بَطَلَتْ صَلاَتِهِ (baṭalat ṣalaatihi [his prayer becomes invalid]).
وَإِذَا سَلَّمَ الإمَامُ قَبْلَ كَمَالِ الصَّلَاةَ سَبَّحَ بِهِ مَنْ خَلْفَهُ ، فَإنْ صَدَّقَهُ كَمَّلَ صَلَاتَهُ وَسَجَدَ بَعْدَ السَّلَامِ
إِذَا سَلَّمَ الإِمَامُ قَبْلَ كَمَالَ الصَّلاَةِ (idhaa sallama-l-Imaaamu qabla kamaala-ṣ-ṣalaah [If the Imam pronounces the final Salaam before completing the prayer]), سَـبَّحَ بِـهِ مَـنْ خَـلْفَهُ (sabbaḥa bihi man khalfahahu [he who is (praying) behind him should say to him: Sub˙aana-l-laah]). إِنْ صَـدَّقَـهُ (in ṣaddaqahu [If he (the imam) acknowledges it (his error)]), كَـمَّل صَـلاَتِـهِ (kammala ṣalatihi [he should complete the prayer]) and سَجَدَ بَعدَ السَّلامِ he should perform sujuudu-s-sahw after as-Salaam.
وَإِنْ شَكَّ فِي خَبَرِهِ سَأَلَ عَدْلَيْـنِ وَجَازَ لَهُمَا الْكَلَامُ فِي ذالِكَ وَإِنَ تَيَقَّنَ الْكَمَالَ عَمِلَ عَلَى يَقِينِهِ وَتَرَكَ الْعَدْلَيْـنِ إِلاَّ أَنْ يَكْثُرَ النَّاسُ خَلْفَهُ فَيَتْرُكُ يَقِينَهُ وَيَرْجِعُ إِلَيْهِمْ
إِنْ شَـكَّ فِي خَـبَرِهِ (in shakka fii khabarihi [If he (the Imam) has doubt with regards to what he has been told]), then سَـأَلَ عَـدْلَـيْـنِ (sa’ala ʿadlayni [he should ask two trustworthy people] (for whom in this case), جَـازَ لَـهُمَا الْـكلاَمُ (jaaza lahumaa-l-kalaamu [Speaking is allowed (those whom the imam asks about the matter of his having made an error)]. However, إِنْ تَـيَقَّنَ الْـكَمَالَ ([in tayaqqana-l-kamaala [if he is certain that the prayer is complete]), then عَـمَلَ عَـلَى يَـقِينِهِ (ʿamala ʿalaa yaqiinihi [he should act according to his certainty]) and تَـرَكَ الْـعَدْلَـيْنِ (taraka-l-ʿadlayni [disregard the opinion of the two trustworthy persons]), unless أَنْ يَـكثَرَ النَّاسَ خَـلْفَهُ (an yakthara-n-nass khalfahu (there are a number of people behind him]) (who attest to the same error) فَـتَرَكَ يَـقِينَهُ (fa-taraka yaqiinahu [he should abandon his certainty and رَجَعَ إِلَيْهِمْ (rajaʿa ilayhim [rely on them (that is to say, their judgement about the matter).
