Chapter
5: Sajdah-e-Sahw
Prostration
To compensate Un-intentional Errors
Hadith 1: It is mentioned in the
Hadith that once after performing 2 Raka’ats Rasoolullah صلی اللہ تعالی علیہ وسلم
stood up, in other words he did not sit, then
after turning the Salaam; he performed the Sajdah-e-Sahw. This Hadith has been
reported in Tirmizi from Mughira bin Shu’ba رضی اﷲ
تعالیٰ عنہ and Tirmizi mentioned it to be on the merit of being Hassan Sahih.
Law: If any Waajib is left out forgetfully (i.e.
un-intentionally) then to rectify this, the performance of Sajdah-e-Sahw is
Waajib. The method for this (performing Sajdah-e-Sahw), is that after reciting the
At-Tahiyat, one should turn a salaam to the right and then perform 2 Sajdahs,
thereafter one should recite the Tashahud (At- Tahiyat) etc again and then turn
the (final) salaam. [Durr-e-Mukhtar vol.1 pg.691/692]
Law: If one simply just made the Sajdahs without
turning the Salaam, this too is sufficient, but to do so is Makruh-e-Tanzeehi. [Alamgiri
vol.1 pg.125, Durr-e-Mukhtar vol.1 pg.691]
Law: If one intentionally omitted a Waajib, the
Sajdah-e-Sahw will not compensate that impairment, but to repeat (that Namaaz)
is Waajib. Similarly, if the Waajib was omitted by error and the Sajdahe-Sahw
was not performed, then too it is Waajib to repeat (that Namaaz).
[Durr-e-Mukhtar vo.1 pg.693]
Law: Of any such Waajib was omitted, which is not
from the Waajibaat of Namaaz, but its Wujoob is from that which is externally related;
for example, to recite the Qur’an contrary to the Tarteeb (sequence) is an
omission of a Waajib, but to read in accordance with Tarteeb is from the Waajib
actions of Tilaawat (recitation) and not from the Waajibs of Namaaz, thus it
will not necessitate Sajdah-e-Sahw (for this). [Raddul Muhtar vol.1 pg.693]
Law: Omission of a Fard (action) will cause the
Namaaz to be invalidated. This cannot be rectified by way of performing the Sajdah-e-Sahw.
It should thus be repeated. Omitting the Sunan and Mustahabs such as the
Ta’ooz, Tasmiyah, Aameen, Takbeers to change between postures and the omission of
the Tasbeehaat will not necessitate the Sajdah-e-Sahw, and the Namaaz will be
regarded as valid. [Raddul Muhtar vol.1 pg. 693, Ghuniya] However, to repeat (such
a Namaaz) is Mustahab, be this if one omitted them by error or intentionally.
Law: Sajdah-e-Sahw is only Waajib when the time
permits it, and if the time is not sufficient; for example, if one made Sahw
(an error which necessitates Sajdah-e-Sahw) in the Namaaz of Fajr, and he just made
the first Salaam and has not as yet made the first Sajdah and the sun rose,
then the Sajdah-e-Sahw has become inapplicable (in this case). Similarly, if he
was performing the Namaaz and before the Sajdah, the disc of the sun became
orange, the Sajdah is inapplicable. If the time of Jummah or Eid will expire,
then the same ruling applies. [Alamgiri vol.1 pg.125; Raddul Muhtar vol.1
pg.692]
Law: If those actions which are regarded a
hindering factors are present after salaam, such as talking etc. which are
negating factors in Namaaz, Sajdah-e-Sahw cannot be performed. [Alamgiri vol.1 pg.125;
Raddul Muhtar vol.1 pg.692]
Law: If the Sajdah-e-Sahw becomes annulled through
his action, then repeating (the Namaaz) is Waajib, otherwise not. [Raddul Muhtar
vol.1 pg.692]
Law: The ruling in regards to the Fard and the
Nafil are the same. In other words, even if the Waajib is omitted (by error) in
a Nafil, the Sajdah-e-Sahw becomes Waajib. [Alamgiri vol.1 pg.126]
Law: If one performed 2 Raka’ats of Nafil and Sahw
occurred in them, and then one made ‘Bina’ (continue from where he left off,
i.e. built on that prayer) on this and then read more, then (in this case) he
should perform the Sajdah-e-Sahw. If one was performing his Fard (Namaaz) and
he committed Sahw in it, and then intentionally he made ‘Bina’ of Nafil on
this, then there is no Sajdah-e-Sahw, and he must repeat his Fard. However, if
he by error joined a Nafil to that Fard; for example, he made Qa’da at four
Raka’ats and then stood up, and if he has already performed the Sajdah of the
5th Raka’at, he should then join a further Raka’at (i.e. to make it six), so
that these 2 (Raka’ats) become Nafil, and he should perform Sajdah-e-Sahw in
it. [Raddul Muhtar vol.1 pg.692/693]
Law: It is Waajib to recite the At-Tahiyat after
the Sajdah-e-Sahw as well. After reciting the At-Tahiyat one should make the
Salaam (for Sahw), and it is better to recite the Durood Shareef in both the
Qa’da (Sittings), [Alamgiri vol.1 pg.125] and one also has the choice of reciting
the At-Tahiyat and the Durood in the first Qa’da and then just reciting the At-Tahiyat
in the second Qa’da (without the Durood).
Law: That first Qa’da is not invalidated by
Sajdah-e-Sahw, but it is Waajib for that Qa’da to be done again; and if any
Sajdah of that Namaaz was left out, and it was done after the Qa’da, or if one performed
the Sajdah-e-Tilaawat, then that Qa’da becomes invalid. Now, to perform Qa’da
again is Fard, because if Namaaz is completed without it, it is regarded as
being invalid, but in the first case it will be valid, but still it will be
Waajib ul I’aada (compulsory to repeat). [Durr-e-Mukhtar vol.1 pg.692]
Law: If from one Namaaz a few (meaning more than
one) Waajibs were omitted (by error), then the same 2 Sajdahs (of Sahw) are sufficient.
[Raddul Muhtar vol. Pg.693]
Discussion with regards to the Waajibaat of Namaaz has already passed,
but for the sake of explanation it is better that they are repeated. Delay of a
Waajib, or preceding or delaying a Rukn, or to do it repeatedly, are all
regarded as omitting that which is Waajib
Law: If in the first 2 Raka’ats of a Fard (Namaaz)
and in any Raka’at of a Nafil of Witr, even one Ayat (Verse) of Surah Alhamdu
(Surah Faateha) is left out, or if Surah Faateha is recited again before the Surah,
or if one forgot to join a Surah, or the Surah preceded the Surah Faateha (i.e.
Surah was read before Surah Faateha), or if one read only one or two short
Ayats after Surah Faateha and went into Ruku, and then one remembered this and
returned and read 3 Ayats and then went into Ruku, then in all these cases,
Sajdah-e-Sahw is Waajib. [Durr-e-Mukhtar vol.1 pg.465-469; Alamgiri vol.1
pg.126]
Law: If after Alhamdu one recited a Surah and
thereafter one recited the Alhamdu again, the Sajdah-e-Sahw is no Waajib;
Similarly if in the latter Raka’ats of a Fard (Namaaz) if one read Surah
Faateha repetitively, the Sajdah-e-Sahw is not Waajib absolutely, but if in the
initial Raka’ats of the Fard (Namaaz) if one had already recited most of the
Surah Faateha, and then repeated it, Sajdah-e-Sahw is Waajib. [Alamgiri vol.1
pg.126]
Law: If one forgot to recite the Alhamdu and
commenced the Surah, and then read equal to one Ayat and then remembered, then
(in this case) read the Alhamdu and then read the Surah, and (in this case) Sajdah
(Sahw) is Waajib. Similarly if after reading the Surah, or in Ruku or after
standing from Ruku if one remembered, one should read Alhamdu and then read the
Surah, and repeat the Ruku and then (at the end) perform Sajdah-e-Sahw.
[Alamgiri vol.1 pg.126]
Law: If one recited the Ayat-e-Sajdah and forgot
to perform the Sajdah, he should perform the Sajdah-e-Tilaawat and make
Sajdah-e-Sahw. [Alamgiri vol.1 pg.126/127]
Law: For the actions which are repeated
performances in Namaaz, Tarteeb (to follow sequence) is Waajib. Thus, if an
action is performed contrary to the sequence, (i.e. Khilaaf-e-Tarteeb)
Sajdahe-Sahw must be performed. For example, if Ruku was performed before
Qira’at and then after the Ruku, Qira’at was not recited, then the Namaaz has
become Faasid (Nullified), because the Fard has been omitted; however, if Qira’at
was recited after the Ruku but Ruku was not performed after (the Qira’at)
again, the Namaaz has become nullified, because the Ruku was invalidated due to
the Qira’at; and if Qira’at was recited equivalent to that which is Fard and
then Ruku was performed, but the Waajib of the Qira’at was not fulfilled; for example,
Alhamdu (Surah Faateha) was not recited, or a Surah was not joined, then ruling
is the same, in other words one should return to (the standing position) and
recite the Alhamdu and the Surah and then perform the Ruku and then (at the
end) perform the Sajdah-e-Sahw; and if the Ruku was not performed for the
second time, then Namaaz is nullified, because the first Ruku was invalidated.
[Raddul Muhtar vol.1 pg. 429]
Law: If the Sajdah of any Raka’at was left out and
one only remembered at the end, then one should perform that Sajdah, and those
actions of Namaaz which were done before the Sajdah will not be invalidated.
However, if after the Qa’da, one performed that Sajdah of Namaaz, then only
that Qa’da is invalidated. [Alamgiri vol.1 pg.127; Durr-e-Mukhtar vol.1 pg.432]
Law: If one forgets to perform ‘Ta’deel-e-Arkaan’[1]
then Sajdah-e- Sahw is Waajib. [Alamgiri vol.1 pg.127]
Law: If in a Fard (Namaaz) one forgot (i.e. missed
out) the Qa’da Ula, then until he has not stood upright (straight), he should
return, and (for this) there is no Sajdah-e-Sahw, and if he stood up straight already,
then he should not return, but should perform Sajdah-e-Sahw at the end; and if
he stood up straight and then returned, he should perform Sajdah-e-Sahw, and
according to the correct Madhab, the Namaaz will be done, but he is sinful,
thus the command is that if you return, you should immediately stand up. [Durr-e-Mukhtar
vol.1 pg.696/697; Ghuniya]
Law: If a Muqtadi stood up forgetfully, it is
necessary for him to return to (sitting position), so that he is not acting
contrary to what the Imam is doing. [Durr-e-Mukhtar vol.1 pg.698]
Law: If one forgot to perform the Qa’da-e-Aakhira,
then until such time he did not make the Sajdah of the Raka’at, he should
return and then perform Sajdah-e-Sahw, and if he was seated in the Qa’da-e- Aakhira,
but it was not for the duration of reciting Tashahud and he stood up, then he
should return and the duration for which he sat earlier becomes ‘Mahsoob’, in
other words after returning, the duration for which he sat and the Qa’da of the
first if joined make up the duration one spends in Tashahud, the Fard has been
fulfilled, but even in this situation Sajdah-e-Sahw is Waajib. However, if the Sajdah
of that Raka’at was performed, then immediately on raising the head from
Sajdah, that Fard has become Nafil, thus if one wishes, then with the exception
of Maghrib, one more Raka’at should be added, so that the Shuf’ah is completed,
and so that it does not remain an odd number of Raka’ats, even though that
Namaaz may be Fajr or Asr. In Maghrib, a Raka’at should not be added as four
has already been performed (in such a situation). [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.698/699]
Law: Every Qa’da of a Nafil is Qa’da-e-Aakhira, in
other words it is Fard. If one did not perform Qa’da and forgetfully stood up,
then until such time that the Sajdah of that Raka’at is not performed, he should
return and then perform Sajdah-e-Sahw; and the ruling of the Waajib Namaaz,
such as the Witr is under the ruling of the Fard. Hence, if one forgets the
Qa’da-e-Ula of Witr, the ruling is same in regards to forgetting the
Qa’da-e-Ula of Fard. [Durr-e-Mukhtar vol.1 pg.696]
Law: If he sat for Qa’da-e-Aakhira equivalent to
the Tashahud, and then stood up, then until he has not performed the Sajdah of
that Raka’at, he should return and perform the Sajdah-e-Sahw and (end) with the
Salaam; and if he turned the Salaam whilst in the position of Qiyaam
(standing), then too the Namaaz will be valid, but he has omitted the Sunnat
(in doing so); and in this case if the Imam stands up, the Muqtadi should not
follow him, but he should remain seated and wait. If he returns, then join with
him, and if he does not return and he has made Sajdah, then the Muqtadi should
turn Salaam, and the Imam should add one more Raka’at, so that these 2 may
become Nafil, and he should then perform Sajdah-e-Sahw and turn the Salaam, and
these 2 Raka’ats shall not be the equivalent (Qaai’m Maqaam) of the Sunnats of
Zuhr and Esha. If in these 2 Raka’ats someone followed the Imam, in other words
he has just joined now, then this Muqtadi should also perform 6 Raka’ats, and
if he has broken it, he should perform Qaza of 2 Raka’ats; and if the Imam did not
sit on the 4th Raka’at, then this Muqtadi should perform 6 Raka’at Qaza; And if
the Imam caused those Raka’ats to be nullified, then there is absolutely no
Qaza upon him (the Muqtadi). [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.700/701]
Law: If he performed Qa’da on the 4th Raka’at and
then stood up, and someone who is performing Fard followed him, it is not
proper (valid), even if he returns and did not perform the Qa’da, so until he does
not perform the Sajdah of the 5th (Raka’at), he may follow him, because until
now he is still in the Fard. [Raddul Muhtar vol.1 pg.701]
Law: If one made Niyyat for 2 Raka’ats and Sahw
occurred in them, and one performed the Sajdah-e-Sahw in the Qa’da of the
second, then to make ‘Bina’ of a Nafil on that is Makruh-e-Tahreemi.
[Durr-e-Mukhtar vol.1 pg.701]
Law: If a Musafir made intention of residence
after Sajdah-e-Sahw, then for him to perform 4 Raka’ats is Fard, and at the end
he will repeat the Sajdah-e-Sahw. [Durr-e-Mukhtar vol.1 pg.702]
Law: If in the Qa’da-e-Ula (First Qa’da) after
Tashahud, he only recited اَللّٰھُمَّ صَلِّ عَلٰی
مُحَمَّدٍ Sajdah-e-Sahw is Waajib and this is not because he recited Durood
Shareef, but it is because he delayed the Qiyaam for the 3rd (Raka’at), so even
if he just remained silent for that duration (in which he recited Durood), the
Sajdah-e-Sahw would still be Waajib, just as Sajdah-e-Sahw is Waajib if he
recites Qur’an in Qa’da, Ruku or Sujood, even though that it is
Kalaam-e-Ilaahi. Imam Azam رضی اﷲ تعالیٰ عنہ saw Nabi صلی اللہ تعالی علیہ وسلم in his
dream (and) Huzoor صلی اللہ تعالی علیہ وسلم said (to him), ‘Why did you state that it is
Waajib for one who read Durood to perform Sajdah (i.e. Sajdah-e-Sahw)?’ He
(Imam Azam) replied, ‘It is because he recited it forgetfully. Huzoor صلی اللہ تعالی علیہ وسلم praised
him (on this)’. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.694]
Law: If something was left out in Qa’da from
Tashahud, Sajdah-e-Sahw is Waajib, be it Nafil or Fard Namaaz. [Alamgiri vol.1
pg.127]
Law: If in the Qiyaam of the first 2 Raka’ats one
recited Tashahud after Alhamdu, Sajdah-e-Sahw is Waajib, and if he recited it
before Alhamdu, it is not. [Alamgiri vol.1 pg.127]
Law: If one read the Tashahud in the Qiyaam of the
latter 2 Raka’ats, Sajdah–e-Sahw is not Waajib, but if one read it a few times
in the Qa’da-e-Ula, the Sajdah has become Waajib. [Alamgiri vol.1 pg.127]
Law: If one forgot to read the Tashahud and only
remembered after turning the Salaam, then one should return and read the
Tashahud and perform Sajdah-e-Sahw. Similarly if one recited the Alhamdu instead
of Tashahud, Sajdah-e-Sahw is Waajib.
Law: If one performed Sajdah instead of Ruku or
Ruku instead of Sajdah or if he performed and repeated the performance of any other
Rukn again which is not legitimate to repeat, or if any Rukn was done before or
after (its stipulated time), then in all these cases Sajdah-e-Sahw is Waajib.
[Alamgiri vol.1 pg.127]
Law: If one forgot to recite the Qunoot or the
Takbeer-e-Qunoot, i.e. the Takbeer which is proclaimed after Qira’at for the
Qunoot; Sajdah will be Waajib. [Alamgiri vol.1 pg.128]
Law: If one forgot to proclaim all or some of the
Takbeers of the Eidain (Both Eid prayers), or if they are proclaimed at the
incorrect time, then in all these cases Sajdah-e-Sahw is Waajib. [Alamgiri
vol.1 pg.128]
Law: If the Imam forgot to proclaim the Takbeers
of the Eidain and has gone into Ruku, he should return; and if a Masbooq joined
in during Ruku, he should proclaim the Takbeers in the Ruku. [Alamgiri vol.1
pg.128] If in Eidain one forgot to proclaim the Takbeer of Ruku in the 2nd
Raka’at, Sajdah-e-Sahw is Waajib, and if he forgot to proclaim the
Takbeer-e-Ruku in the 1st Raka’at, then it is not (Waajib). [Alamgiri vol.1
pg.128]
Law: If one made an error (Sahw) in Jummah or
Eidain, and there is Jama’at-e-Katheer (huge congregation), it is better not to
perform the (Sajdah) Sahw. [Alamgiri vol.1 pg.128]
Law: If the Imam in a ‘Jahri’ (audible) Namaaz
recited silently equal to that which is legitimate for Namaaz, in other words
one Ayat (verse); or if he recited audibly (i.e. with Jahr) in a Namaaz which
is ‘Sirri’ (inaudible recitation), then Sajdah-e-Sahw is Waajib; and if merely
recited only one word aloud or softly (where it should have been the other way
around), then it is excused. [Alamgiri vol.1 pg.128; Raddul Muhtar vol.1 pg.
294/296; Ghuniya]
Law: If a Munfarid recited audibly in an inaudible
Namaaz, then Sajdah is Waajib, and if he read softly in an audible Namaaz, then
there is no (Sajdah). [Durr-e-Mukhtar vol.1 pg.696]
Law: If one read the Thana, Dua or Tashahud aloud
(audibly), it is Khilaaf-e-Sunnat (contrary to the Sunnah), but it will not
cause Sajdah-e-Sahw to be Waajib. [Raddul Muhtar vol.1 pg.695]
Law: If one started to think during the Qira’at or
any other instance etc., and this pause is equal to the duration of one Rukn,
in other words it is a pause which is equal to the duration of saying Subhaan’Allah
thrice then Sajdah-e-Sahw is Waajib. [Raddul Muhtar vol.1 pg.706]
Law: If the Imam made an error and performed
Sajdah-e-Sahw, then Sajdah is also Waajib upon the Muqtadi, even though the
Muqtadi might have joined the Jama’at after the Sahw occurred; and if the Imam
left out a Sajdah, then the Muqtadi has also left out the Sajdah, and if the
omission of the Sajdah by the Imam is due to his own action, then the Muqtadi
as well as the Imam must also repeat his Namaaz; otherwise it is excused.
[Raddul Muhtar vol.1 pg.295]
Law: If the Muqtadi made an error whilst following
the Imam, Sajdah-e-Sahw is not Waajib (on him). [Shaami vol.1 pg.695]
Law: The Masbooq must perform Sajdah-e-Sahw with
the Imam, even though the error happened before he joined, and if he does not perform
the Sajdah with the Imam, and he stood up to read what is remaining, then he
should perform Sajdah-e-Sahw at the end, and if that Masbooq also made some
error in his Namaaz (whilst now not following), then the Sajdah at the end is
sufficient for his error as well. [Alamgiri vol.1 pg. 128; Raddul Muhtar vol.1
pg.696]
Law: In order to save his Namaaz, the Masbooq did
not perform Sajdah-e-Sahw with the Imam, in other words he knows that (in that case)
if he performs the Sajdah, he will lose his Namaaz, for example in the Fajr
Namaaz, the sun will rise, or in Jummah (Namaaz if he does this) the time of
Asr will appear, or if he is a Ma’zoor and the time will expire, or the
duration for Masah on the leather socks will expire, then in all these cases,
there is no disapproval in him not performing that Sajdah with the Imam, but he
should for the duration of Tashahud follow the Imam and then stand up.
[Ghuniya]
Law: The Masbooq performed Sajdah-e-Sahw with the
Imam for the Sahw of the Imam, but when he stood to perform his own (remaining Raka’ats),
he also made error in them; he should again make Sajdahe-Sahw for these (at the
end). [Durr-e-Mukhtar vol.1 pg.696]
Law: It is not permissible for the Masbooq to turn
Salaam with the Imam, if he turns it intentionally, the Namaaz will become
invalid, and if he turned the Salaam unintentionally, and if it was done immediately
with the Salaam of the Imam without any pause, then Sajdah-e-Sahw is not Waajib
on him, and if he turned the Salaam even the slightest moment after the Imam,
he should stand up and complete his Namaaz and perform Sajdah-e-Sahw (at the
end). [Raddul Muhtar vol.1 pg.696]
Law: If he joined after the Imam has performed one
Sajdah already, he should perform the second Sajdah with the Imam and there is
no Qaza for the first; and if he joined after both Sajdahs, then he is not responsible
for the Sajdah for (this) Sahw of the Imam. [Raddul Muhtar vol.1 pg.696]
Law: If the Imam had turned the Salaam and the
Masbooq stood up to complete his Namaaz and now the Imam has performed
Sajdah-e-Sahw, then as long as the Masbooq has not performed the Sajdah of the
Raka’at, he should return and perform the Sajdah-e-Sahw with the Imam, and he
should now only perform his (remaining Raka’ats) once the Imam has turned
Salaam; and the Qiyaam, Qira’at and Ruku which he performed (before) returning,
will not be counted, and he must repeat those actions again; but if he does not
return (to perform the Sahw with the Imam) and continues reading his remaining
Raka’ats, he should perform Sajdah-e-Sahw at the end; and if he was already
performed the Sajdah of that Raka’at, he should not return, because in this
case if he returns, the Namaaz will be invalidated. [Alamgiri vol.1, pg.128]
Law: The Sahw of the Imam also causes
Sajdah-e-Sahw to become Waajib on the Laahaq, but the Laahaq will perform the
Sajdah-e-Sahw at the end of his Namaaz, and if he performed the Sajdah with the
Imam, he should repeat it at the end. [Durr-e-Mukhtar vol.1 pg.696]
Law: If he were a Masbooq in 3 Raka’ats and a
Laahaq in 1 Raka’at, then he should perform 1 Raka’at without Qira’at and then
sit down and recite the Tashahud and perform Sajdah-e-Sahw, and then perform
another full Raka’at and sit, as this is now his second Raka’at, and then again
he should perform another full Raka’at and another one (without Qira’at) and
then turn Salaam; and if he is Masbooq in 1 Raka’at and Laahaq in 3 Raka’ats,
he should perform 3 Raka’ats and then perform Sajdah-e-Sahw, and then he should
perform only one full Raka’at and turn Salaam. [Raddul Muhtar vol.1 pg.696]
Law: If a Muqeem (resident) followed (in Namaaz) a
Musafir (nonresident), and the Imam made an error, he should perform Sajdah-e- Sahw
with the Imam and only after this he should read his 2 Raka’ats and if he makes
an error in these as well, he should perform Sajdahe-Sahw again at the end.
[Raddul Muhtar vol.1 pg.696]
Law: If the Imam made an error in Salaat ul Khauf
(the method of which will In’sha Allah follow) then the second group should perform
Sajdah-e-Sahw with the Imam, and the first group should perform it when they
have completed their Namaaz. [Alamgiri vol.1 pg.128]
Law: If the Imam had Hadath (i.e. that natural act
which breaks Namaaz), and before that he made an error, and he make someone his
Khalifa (to continue the Namaaz), then if the Khalifa also made an error in
state of being the Khalifa, then that Sajdah is sufficient; and if the Imam did
not make any Sahw (error), but the Khalifa made an error in this state, the
Sajdah-e-Sahw is also Waajib on the Imam; and if the Sahw of the Khalifa
occurred before he was made Khalifa, then in this case Sajdah is not Waajib,
neither on him nor on the Imam. [Alamgiri vol.1 pg.130]
Law: If the one on whom Sajdah-e-Sahw is Waajib
could not remember that he made an error, and with the intention of termination
if he turned Salaam, then (in this case) he is still not out of Namaaz, on
condition that he performs the Sajdah. Thus, until such time that he does not
talk, or pass hadath deliberately, or leave the Masjid, or do any such action
which is contrary to the Namaaz, he is commanded to perform the Sajdah; and if
he does not perform Sajdah-e-Sahw after Salaam, then from the moment he turns
the Salaam, he is out of the Namaaz. Thus, if someone followed him after he
turned Salaam, the Imam had already performed the Sajdah-e- Sahw, then
following him is proper (valid), and if he did not perform it, it is improper
(invalid); and if he remembered making an error and (still) turned Salaam with
the intention of termination, then the moment he turns Salaam he is out of
Namaaz, and cannot perform Sajdah-e-Sahw; he should repeat (that Namaaz). If he
performed the Sajdah by error, and someone is following him, then in this case Iqtida
(following) is improper. [Durr-e-Mukhtar; Raddul Muhtar vol.1 pg.702/704]
Law: If Sajdah-e-Tilaawat still needed to be
performed or if Tashahud was not read in the Qa’da-e-Aakhira, but he did sit
for the duration of Tashahud, but he remembers that the Sajdah-e-Tilaawat or
the Tashahud is still remaining, but he intentionally turned the Salaam, then
in this case the Sajdah has been cancelled, and he has come out of Namaaz. The
Namaaz has not been invalidated because he fulfilled all the Arkaan
(requirements), but because of omitting Waajib, it is regarded as being
Makruh-e-Tahreemi. Similarly, if he needs to perform Sajdah-e-Sahw and
Sajdah-e-Tilaawat and he remembers both or if he only remembers the
Sajdah-e-Tilaawat, but he intentionally turned the Salaam, then (in this case)
both have been cancelled. If a Sajdah of Namaaz and Sajdah-e-Sahw both remained
incomplete, or if only the Sajdah of Namaaz was remaining (to be done), even
though he remembered that the Sajdah of Namaaz was not discharged (as yet), he
still turned Salaam, then (in this case) the Namaaz has been invalidated; and
if the Sajdah of Namaaz and Sajdah-e-Tilaawat were remaining, and whilst
turning Salaam he was aware of both, or one (not being discharged), the Namaaz
is still invalidated. [Raddul Muhtar vol.1 pg.704]
Law: If the Sajdah of Namaaz or Sajdah-e-Tilaawat
remained (without being done), or if there was a need to perform Sajdah-e- Sahw,
and he turned the Salaam forgetfully (by mistake), then until he has not left
the Masjid, he should perform it, and if he is in an open field, then until
such time that he is beyond the limits of the Saffs, or if in front he does not
pass beyond the area of Sajdah, he should perform it. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.704]
Law: If one remembered in Ruku that he has
forgotten a Sajdah of Namaaz, and he went into Sajdah from where he was, or if
he remembered whilst in Sajdah, so he raised his head and then performed that
Sajdah, then it is better to repeat that Ruku and Sujood, and to perform
Sajdah-e-Sahw, and if he did not do this at that moment but did it at the end
of the Namaaz, then there is no need to repeat that Ruku and Sujood. However,
he will have to perform the Sajdah-e-Sahw. [Durr-e-Mukhtar]
Law: Whilst performing Zuhr Salaah if one thought
that he had completed 4 Raka’ats, but actually turned Salaam after 2 Raka’ats,
he should complete 4 Raka’ats and then (at the end) perform Sajdah-e- Sahw; and
(in the situation) where he assumed that there are only 2 Raka’ats upon him, in
other words he thought he was a Musafir, or if he thought it was Jummah Namaaz,
or if he is a new Muslim and thought that the Fard of Zuhr are only 2
(Raka’ats), or if Esha was assumed to be Taraweeh, then (in all these cases)
the Namaaz becomes invalid. Similarly, if any Rukn was missed out and one still
turned Salaam even though he remembered this, the Namaaz has become invalid. [Durr-e-Mukhtar
vol.1 pg.704]
Law: If one has a doubt in the number of Raka’ats
as to whether he has performed 3 Raka’ats or 4 Raka’ats, and this is his first
such situation ever since he reached puberty, then in this case he should break
the Namaaz by either turning Salaam or by doing any other thing that is not
from Namaaz; or he should perform it on the grounds of predominant likelihood
(Ghalib Gumaan), (i.e. if he is more positive that it is 3 he should perform it
as 3 and if he is more sure that it is 4 he should perform it as 4); however,
in both situations that Namaaz should be performed from the beginning (again),
because the mere Niyyat of breaking it is not sufficient. If this doubt is not
something which has happened for the first time, i.e. it is not the first
instance, but this has happened before, then in this case if one has a
predominant leaning towards a particular side, he should act on that, otherwise
he should act on the lesser situation, in other words if he has a doubt
regarding whether he read 3 or 4 Raka’ats, regard it as 3, or if he has a doubt
as to whether he performed 2 or 3 Raka’ats, then he should regard it as وعلیٰ
ھذا القیاس (based on this conjecture); In this situation he should perform
Qa’da in both
the 3rd and the 4th Raka’ats, because the 3rd Raka’at is considered the 4th ,
and after the Qa’da on the 4th, one should perform Sajdah-e-Sahw and turn the
Salaam. However, in the case of a predominant leaning (towards a particular
side), there is no Sajdah-e-Sahw, but unless when thinking (trying to confirm
the Raka’ats) one does not pause for the duration of one Rukn, because if one
does, then Sajdah-e-Sahw is Waajib. [Durr-e-Mukhtar vol.1 pg.705/707; Hidaya
etc]
Law: If after completion of the Namaaz one faces
some doubt, there is no validity to this (doubt); however, after Namaaz if one
has full conviction that a Fard has been omitted, but he cannot remember which
one it is, then in this case it is Fard to repeat that (Namaaz). [Fatah; Raddul
Muhtar vol.1 pg.705]
Law: If after one performed his Zuhr, an Aadil person
informed him that he only read 3 Raka’ats, he should repeat it, even if
according to his thinking this information is incorrect, and if the one giving
the information is not Aadil, there is no validity to his information; and if
the Musal’li has a doubt and 2 Aadil persons gave information, it is necessary
to act upon their information. [Alamgiri vol.1 pg.131]
Law: If one does not have any doubt in regards to
the number of Raka’ats in that Namaaz, but one has a doubt regarding the actual
Namaaz, for example in the 2nd Raka’at of Zuhr he had a doubt that this which
he is reading is Asr Namaaz, and in the 3rd he had a doubt that he was reading
Nafil, and in the 4th he had a doubt thinking it is Zuhr, it will be regarded
as the Zuhr. [Raddul Muhtar vol.1 pg.705]
Law: After Tashahud, he had a doubt as to whether
he is in the 3rd or 4th Raka’at, and he paused and remained thinking of this
for the duration of one Rukn, and then he was sure that it was the 4th then in this
case Sajdah-e-Sahw is Waajib; and if this happened after he had turned Salaam
to one side already, then there is nothing; and if he faced any Hadath
(nullifying agent) and he went to perform Wudu and was then faced with doubt,
and he remained waiting for a duration somewhat longer than the time it would
take to do Wudu, then Sajdah-e-Sahw is Waajib. [Alamgiri vol.1 pg. 128]
Law: If one is faced with such a doubt as to
whether he performed the Namaaz of that time or not, then in this case if there
is time remaining, he should repeat that Namaaz, otherwise not. [Alamgiri vol.1
pg.130]
Law: In all cases of doubt, Sajdah-e-Sahw is
Waajib, and in cases of Predominant leaning, there is no Sajdah-e-Sahw, unless
whilst thinking one paused for the duration of one Ruku, as in this case it will
become Waajib. [Durr-e-Mukhtar vol.1 pg.706/707]
Law: If one is completely sure that he is not in
the state of Wudu or that he has not performed the Masah, and he performed one
Rukn in this condition, he should perform his Namaaz afresh, even though after
this he was sure again that he was in Wudu or he had performed the Masah.
[Alamgiri vol.1 pg.131]
Law: If whilst in Namaaz one doubts as to whether
he is a Muqeem or Musafir, he should perform 4 Raka’ats, and after the second,
Qa’da is necessary. [Alamgiri vol.1 pg.131]
Law: If in Witr one doubted as to whether it is
the 2nd or 3rd Raka’at, he should perform Qunoot in that Raka’at and perform
Qa’da, he should then add one more Raka’at and recite Qunoot in it as well, and
end with Sajdah-e-Sahw. [Alamgiri vol.1 pg.131]
Law: If the Imam is performing Namaaz and in the
2nd Raka’at he has a doubt as to whether it is the 1st or 2nd Raka’at or if he
was in the 4th Raka’at and doubts that it is the 3rd, and he looked
towards the Muqtadis to see if they are standing so that he may stand or to see
if they were sitting so that he too may sit, then there is no harm in this, and
it will not cause Sajdah-e-Sahw to become Waajib. [Alamgiri vol.1 pg.131]
[1]
Ta’deel-e-Arkaan: in other words to remain in Ruku, Sujood, Qauma
and Jalsa at least for the duration of saying Subhaan’Allah once.
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