Imam Marc Manley will be sharing some excerpts from our Mālikī Fiqh class at Middle Ground. Look for more:
Here’s another excerpt from my class on Mālikī Fiqh at Middle Ground. Here I’ll be covering the topic for Sahw what can be translated as Forgetful Omission/Addition. We initially covered this topic in Session 8 of our Mālikī Fiqh class. I promised to keep these short and sweet but this topic is quite important and it can be truncated only so far.
In summary, this post discusses the rulings on forgetfulness (Sahw) in prayer, according to the Mālikī School, and how to amend one’s prayer. For that which one omits, then one must make two raka’āt before saying “al-Salām ‘alaykum”. For that which one adds to one’s prayer forgetfully, one must make two raka’āt after saying “al-Salām ‘alaykum”. Other details include scenarios such as joining a prayer late (masbūq) or forgetting Surahs or actions.
إشارات في الفقه المالكي من لباب اللباب (في بيان ما تضمّنته أبواب الكتاب من الأركا والشروط والموانع والأسباب) للإمام القاضي أبي عبد الله محمد بن عبد الله بن راشد البكريّ القفصيّ.
في (حكم السهو):
Dispatches of Mālikī Fiqh – From Lubāb al-Lubāb (fī Bayān ma Taḍammanathu Abwāb al-Kitāb min al-Arkān wa al-Shurūṭ wa al-Mawāni’ wa al-Asbāb/An Explanation of What is Contained in the Chapters of the Book of Allāh Regarding Pillars, Conditions, Prohibitions, and Causes) by Imam al-Qāḍī Abū ‘Abd Allāh Muḥammad bin ‘Abd Allāh bin Rāshid al-Bakrī al-Qafaṣī. Ruling(s) related to Forgetful Omission/Addition in Prayer (Sahw).
السَّهْوُ
Forgetfulness in Prayer (Sahw)
السَّهْوُ: لَهُ سَجْدَتَانِ،
١. فَلِلزِّيَادَةِ بَعْدَ السَّلَامِ؛
٢. وَلِلنَّقْصِ وَحْدَهُ أَوْ مَعَهَا قَبْلَهُ.
حِكْمَةُ مَشْرُوعِيَّتِهِمَا: جَبْرُ الفَائِتِ فِي النَّقْصِ، وَتَرْغِيمُ الشَّيْطَانِ فِي الزَّائِدِ، وَشُكْرُ اللهِ تَعَالَى عَلَى الإِكْمَالِ. وَيُكَبِّرُ لَهُمَا فِي ابْتِدَائِهِمَا وَفِي الرَّفْعِ مِنْهُمَا؛ وَيَتَشَهَّدُ لِسَجْدَتَيْ البَعْدِيَّةِ. وَفِي التَّشَهُّدِ لِلقَبْلِيَّةِ قَوْلَانِ.
Sahw: It requires two prostrations:
- (Two) prostrations are done after the Salām for an addition (ziyādah/zā’id), and
- (Two) prostrations before the Salām for a deficiency (naqṣ) or for both.
The wisdom behind their legislation is to compensate for what was missed in case of a deficiency, to rebuke the devil (Shayṭān) in case of an addition, and to thank Allāh for completing the prayer. One says “Allāhu Akbar” at the start of the prostration and again when rising from each prostration. A Tashahhud is recited for the prostrations done after the Salām (ziyādah/zā’id). Regarding the Tashahhud for the prostrations before the Salām – for a deficiency (naqṣ), there are two opinions:
١. فَإِنْ سَهَا عَنِ البَعْدِيَّةِ سَجَدَ مَعَ ذِكْرِ، وَلَوْ تَعَدَّ شَهْرًا. فَإِنْ كَانَ فِي صَلَاةٍ فَتَعْدَهَا.
٢. وَإِنْ سَهَا عَنِ القِبْلِيَّةِ سَجَدَهُمَا مَا لَمْ يَطُلْ أَوْ يُحْدِثْ. ثُمَّ إِنْ كَانَتَا مِنَ الجُمُعَةِ رَجَعَ إِلَى الجَامِعِ فَسَجَدَهُمَا فِيهِ. فَإِنْ طَالَ أَوْ أَحْدَثَ بَطَلَتْ عَلَى المَشْهُورِ. وَإِنْ ذَكَرَهُمَا وَهُوَ فِي صَلَاةٍ وَحَكَمْنَا بِبُطْلَانِ الأُولَى فَهُوَ كَذَاكِرِ صَلَاةٍ فِي صَلَاةٍ.
- If one forgets the prostrations which are due after the prayer (ziyādah/zā’id) and one remembers it later, they should perform the prostrations when remembered even if a month has passed. If they remember while in another prayer, they should perform them after completing that prayer.
- If one forgets the two prostrations required before the Salām, they should perform them so long as a long time hasn’t passed or they haven’t broken their ablution. Then, if these prostrations were part of the Friday prayer, they should return to the masjid and perform them there. If a long time has passed or they have broken their ablution, the prayer is considered invalid according to the predominant opinion (mash’hūr). And if he remembers them while in another prayer – and we have ruled the first prayer to be invalid – it is as if he has remembered a prayer while being in another prayer.
الزِّيادة
Forgetful Additions to Prayer
إِنْ كَانَتْ قَوْلًا فِي مَحَلِّهَا كَزِيَادَةِ سُورَةٍ فِي الأُولَيَيْنِ فَمُغْتَفَرٌ، كَمَا لَوْ خَرَجَ مِنْ سُورَةٍ إِلَى سُورَةٍ. وَلَوْ قَرَأَ فِي الثَّالِثَةِ سُورَةً مَعَ الفَاتِحَةِ فَكَذَلِكَ. وَقِيلَ: يَسْجُدُ. وَإِنْ كَانَتْ فِعْلًا عَمْدًا بَطَلَتْ؛ وَجَهْلًا قَوْلَانِ.
If the addition was in words and in its proper place, like reciting an additional Sūrah in the first two units of prayer, it is excused (mughtafar), as if moving from one Sūrah to another. If one recites a Sūrah along with al-Fātiḥah in the third unit, it is also excused (although some say prostration of forgetfulness is required). If the addition was in action done intentionally, the prayer is invalid; if done out of ignorance, there are two opinions:
١. وَيَسِيرُ السَّهْوِ مُغْتَفَرٌ وَكَثِيرُهُ مُبْطِلٌ وَالوَسَطُ مُنْجَبِرٌ بِالسُّجُودِ. وَالخِلَافُ فِي آحَادِ الصُّوَرِ فِي شَهَادَةٍ.
٢. وَإِنْ لَمْ يَدْرِ أَشَرَعَ فِي الوِتْرِ أَمِ السَّلَامِ.
- Minor forgetfulness (mughtafar) is excused, major/a lot of forgetfulness (kathīr) invalidates the prayer, and moderate forgetfulness (munjabir) can be compensated with prostrations of forgetfulness. There is disagreement on individual cases.
- If he does not know whether he has started the Witr Prayer or the Salām.
وَمَنْ قَامَ إِلَى ثَالِثَةٍ فِي نَافِلَةٍ سَهْوًا رَجَعَ مَا لَمْ يَرْفَعْ رَأْسَهُ مِنَ الرُّكُوعِ. فَإِنْ رَفَعَ أَتَى بِرَابِعَةٍ، وَسَجَدَ قَبْلَ السَّلَامِ، لِنَقْصِ السَّلَامِ مِنْ مَحَلِّهِ، وَقِيلَ بَعْدَ.
If someone stands up for a third raka’ah in a voluntary prayer (nāfilah) out of forgetfulness, they should return to sitting as long as they haven’t lifted their head from bowing (rukū’). If they lift their head, they should complete a fourth raka’ah and perform the sahw before the final Salām due to the deficiency (naqṣ) in the place of the Salām (some say the prostrations should be done after the Salām).
وَلَوْ قَامَ الإِمَامُ إِلَى خَامِسَةٍ، فَمَنْ أَيْقَنَ مُوجِبَهَا وَجَلَسَ عَمْدًا بَطَلَتْ. وَمَنْ أَيْقَنَ انْتِفَاءَهَا وَتَبِعَهُ عَمْدًا فَكَذَلِكَ.
If the imām stands up for a fifth raka’ah, anyone who is certain that it is necessary and sits intentionally invalidates their prayer. Similarly, anyone who is certain it is not required and intentionally follows the imām also invalidates their prayer.
وَيَعْمَلُ الظَّانُّ عَلَى ظَنِّهِ، وَالشَّاكُّ عَلَى الِاحْتِيَاطِ. فَلَوْ قَالَ لَهُمْ حِينَ سَلَّمَ كَانَتْ لِمُوجِبٍ لِأَرْبَعِ صُوَرٍ:
One who is unsure should act according to their doubt, and one who is doubtful should take precautions. If he told them when he gave the Salām, it would be for one of four reasons:
الأُولَى: أَنْ يَلْزَمَهُ اتِّبَاعُهُ، فَاتَّبَعَهُ، فَكَذَلِكَ، وَيَأْتِي بِرَكْعَةٍ.
الثَّانِيَةُ: أَنْ لَا يَلْزَمَهُ اتِّبَاعُهُ، فَلَمْ يَتَّبِعْهُ، فَكَذَلِكَ، وَيَأْتِي بِرَكْعَةٍ.
الثَّالِثَةُ: أَنْ يَلْزَمَهُ اتِّبَاعُهُ، فَلَمْ يَتَّبِعْهُ، فَصَلَاتُهُ بَاطِلَةٌ عَلَى المَنْصُوصِ. وَقَالَ سَحْنُونٌ: تَصِحُّ.
الرَّابِعَةُ: أَنْ لَا يَلْزَمَهُ اتِّبَاعُهُ فَاتَّبَعَهُ عَمْدًا. فَقَالَ المَنْصُوصُ: تَبْطُلُ. وَقَالَ ابْنُ المَوَّازِ: تَصِحُّ.
- The first case: He is obligated to follow the imam, and he does, so he completes the prayer and adds another unit.
- The second case: He is not obligated to follow the imam, and he does not, so he also completes the prayer and adds another unit.
- The third case: He is obligated to follow the imam but does not, so his prayer is invalid according to the documented ruling. However, Saḥnūn says it is valid.
The fourth case: He is not obligated to follow the imām but does so intentionally. Saḥnūn says the prayer is invalid but Ibn al-Mawwāz says it is valid.
وَإِنْ تَبِعَهُ مُتَأَوِّلًا، فَقَالَ سَحْنُونٌ: أَرْجُو أَنْ تُجْزِئَهُمْ. وَأَحَبُّ إِلَيَّ أَنْ يُعِيدُوا. وَإِنْ تَبِعَهُ سَهْوًا صَحَّتْ، وَهَلْ يُكَلَّفُ الإِتْيَانُ بِرَكْعَةٍ أَوْ لَا؟ قَوْلَانِ. وَهُمَا عَلَى الخِلَافِ فِيمَنْ ظَنَّ أَنَّهُ أَكْمَلَ فَأَتَى بِرَكْعَتَيْنِ نَافِلَةً، ثُمَّ ذَكَرَ أَنَّهُ إِنَّمَا صَلَّى رَكْعَتَيْنِ؛ فَفِي نِيَّتِهِ هَذِهِ النَّافِلَةِ عَمَّا وَجَبَ عَلَيْهِ خِلَافٌ. وَفِي إِلْحَاقِ الجَهْلِ بِالسَّهْوِ قَوْلَانِ:
If someone followed him mistakenly interpreting the situation, Saḥnūn said, “I hope it will suffice for them, but I prefer that they repeat the prayer.” If someone followed him out of forgetfulness, the prayer is valid. However, should they be required to add an extra raka’ah or not? There are two opinions. These opinions are based on the disagreement about someone who mistakenly thought they had completed their prayer, performed two additional raka’āt as a voluntary prayer, and then remembered that they had only prayed two raka’ah; there is a disagreement about whether this intention for the voluntary prayer counts towards what was obligatory. There are also two opinions on whether ignorance is equated with forgetfulness.
وَلَوْ كَانَ مَعَ الإِمَامِ مَسْبُوقٌ، فَتَبِعَهُ فِي هَذِهِ الخَامِسَةِ، فَهَلْ تَنُوبُ لَهُ عَنِ القَضَاءِ قَوْلَانِ؛ بِنَاءً عَلَى أَنَّ الإِمَامَ فِيهَا بَانِيًا أَوْ قَاضِيًا. ابْنُ المُوَازِ: وَلَوْ تَبِعَهُ فِيهَا، وَهُوَ يَعْلَمُ أَنَّهَا خَامِسَةٌ بَطَلَتْ. وَإِنْ لَمْ يَعْلَمْ فَلْيَقْضِ رَكْعَةً أُخْرَى وَيَسْجُدْ لِسَهْوِهِ. وَلَوْ قَالَ: كُنْتُ أَسْقَطْتُ سَجْدَةً أَجْزَأَتْهُ عَمَّا فَاتَهُ:
If someone who joined the prayer late (masbūq) follows the imām in this fifth raka’ah, there are two opinions on whether it counts as making up for what he missed, based on whether the imām is considered to be continuing the prayer or making up for a deficiency. Ibn al-Mawwāz stated: “If the follower knowingly follows the imam in a fifth raka’ah, his prayer is invalid. If he did not know, he should make up another unit and perform prostrations for forgetfulness. If he said he had missed a prostration, it suffices for what he missed”.
النُقْصان
Forgetful Omissions to Prayer
إِنْ كَانَ فِي فَرْضٍ لَمْ يُجْبَرْ إِلَّا بِتَدَارُكِهِ فِي مَحَلِّهِ. وَيَقْطَعُ فِي الإِحْرَامِ وَالسَّلَامِ. فَإِذَا أَخَلَّ بِرُكُوعٍ أَوْ سُجُودٍ مِنْ رَكْعَةٍ تَلاَفَاهُ مَا لَمْ يَعْقِدِ الرَّكْعَةَ الَّتِي بَعْدَهَا بِرَفْعِ الرَّأْسِ مِنْ رُكُوعِهَا. وَقِيلَ: بِوَضْعِ يَدَيْهِ عَلَى رُكْبَتَيْهِ. وَلْيَرْجِعْ إِلَى القِيَامِ. وَيُسْتَحَبُّ أَنْ يَقْرَأَ قَبْلَ أَنْ يَرْكَعَ، وَقِيلَ: يَرْجِعُ إِلَى الرُّكُوعِ.
وَلَوْ تَرَكَ الفَاتِحَةَ مِنَ الرُّبَاعِيَّةِ فَفِي المَدَوَّنَةِ قَوْلَانِ: إِلْغَاءُ الرَّكْعَةِ، وَالجَبْرُ بِالسُّجُودِ.
If the omission (nuqṣān) occurs in an obligatory prayer, it can only be compensated for by making it up in its proper place. The prayer is invalidated if the omission involves the opening takbīr or the Salām. If someone omits the rukū’ (bowing) or sujūd (prostration) from a raka’ah, they should make it up as long as they have not started the next raka’ah by lifting their head from its rukū’ . Some say the cut-off point is placing their hands on their knees. They should return to standing, and it is recommended to recite before bowing. Some say to return directly to the bowing position.
If al-Fātiḥah is omitted in a four-raka’ah prayer, the “Mudawwanah’’ presents two opinions: invalidating the raka’ah or compensating for it with sahw.
وَإِذَا قُلْنَا بِالجَبْرِ فَثَلَاثَةُ: الصِّحَّةُ وَالإِعَادَةُ فِي الوَقْتِ، وَالإِعَادَةُ أَبَدًا. وَالشَّكُّ فِي النَّقْصَانِ كَتَحَقُّقِهِ. وَالمُوَسْوِسُ يَبْنِي عَلَى أَوَّلِ خَاطِرٍ بِهِ. وَلَوْ ذَكَرَ فِي تَشَهُّدِ الرَّابِعَةِ، أَوْ شَكَّ فِي سَجْدَةٍ، وَلَمْ يَدْرِ مَحِلَّهَا؛ فَقَالَ ابْنُ القَاسِمِ: يَسْجُدُ ثُمَّ يَأْتِي بِرَكْعَةٍ.
If we say compensation is required, there are three opinions: it is valid and should be repeated within the time, it should be repeated at any time. Doubt regarding a deficiency is treated like certainty. A person with obsessive doubts should act on the first thought that comes to mind. If he remembers during the Tashahhud of the fourth unit or doubts about a prostration and does not know its place, Ibn al-Qasim said: He should perform the prostration and then complete another unit.
وَقَالَ عَبْدُ المَالِكِ: وَيَتَشَهَّدُ. وَقَالَ أَشْهَبُ وَأَصْبَغُ: يَأْتِي بِرَكْعَةٍ وَلَا يَسْجُدُ. وَفِي قِرَاءَتِهَا بِأُمِّ القُرْآنِ خَاصَّةً قَوْلَانِ لِابْنِ القَاسِمِ وَأَشْهَبَ. فَلَوْ كَانَ فِي قِيَامِهَا جَلَسَ ثُمَّ سَجَدَ ثُمَّ تَشَهَّدَ بِلَا خِلَافٍ. حَكَاهُ ابْنُ يُونُسَ. فَلَوْ ذَكَرَهَا فِي قِيَامِ الثَّالِثَةِ جَرَى عَلَى الخِلَافِ المُتَقَدِّمِ. وَسَجْدَتُهُ قَبْلَ السَّلَامِ عَلَى قَوْلِ ابْنِ القَاسِمِ، وَبَعْدَهُ عَلَى قَوْلِ أَشْهَبَ.
‘Abd al-Mālik said: “And he should recite the Tashahhud.” Ash’hab and Aṣbagh said: “He should perform another raka’ah and not make sujūd.” Regarding reciting only al-Fātiḥah, there are two opinions from Ibn al-Qāsim and Ash’hab. If he was standing, he should sit, then make sujūd, and then recite the Tashahhud, without any disagreement amongst the scholars. This was mentioned by Ibn Yūnus. If he remembers this while standing in the third raka’ah, he follows the previous disagreement. According to Ibn al-Qāsim, he makes sujūd before the Salām, while according to Ash’hab, he prostrates after the Salām.
وَإِنْ كَانَ فِي سُنَّةٍ وَتَرَكَهَا عَمْدًا، فَفِي بُطْلَانِ صَلَاتِهِ قَوْلَانِ. قَالَ عَلِيُّ بْنُ زِيَادٍ وَسَحْنُونُ: “لَا تُجْزِئُهُ”.
If it was a Sunnah prayer and he intentionally left al-Fātiḥah out, there are two opinions on whether his prayer is invalid. ‘Alī bin Ziyād and Saḥnūn said: “It does not suffice”.
وَقَالَ ابْنُ القَاسِمِ: إِذَا تَرَكَ السُّورَةَ فِي الأُولَى، أَوْ فِي الثَّانِيَةِ عَمْدًا، لَمْ يُعِدْ، وَيَسْتَغْفِرُ اللهَ. وَعَلَى الصِّحَّةِ فَفِي السُّجُودِ قَوْلَانِ.
Ibn al-Qāsim said: “If someone intentionally leaves out the Sūrah in the first or second raka’ah, they do not need to repeat the prayer but should seek forgiveness from Allāh. Regarding the validity of the prayer, there are two opinions on whether sahw is required”.
وَإِنْ تَرَكَهَا سَهْوًا، وَهِيَ فِعْلٌ، سَجَدَ قَبْلَ السَّلَامِ. وَإِنْ كَانَتْ قَوْلًا قَلِيلًا كَالتَّكْبِيرَةِ اغْتُفِرَتْ. وَقِيلَ سَجَدَ.
If he leaves it out due to forgetfulness and it is an action, he should perform sahw before the Salām. If it is a minor verbal omission, like missing a takbīr (other than the takbīr of iḥrām), it is excused. However, some say he should still perform sahw.
وَإِنْ كَانَ كَثِيرًا سَجَدَ عَلَى المَشْهُورِ. وَعَلَى المَشْهُورِ يَسْجُدُ قَبْلَ السَّلَامِ كَنَقْصِ الفِعْلِ. وَقِيلَ: بَعْدَهُ لِضَعْفِهِ.
If the omission is significant, he should perform sahw according to the predominant opinion. The predominant opinion stipulates that sahw should be done before the Salām, similar to the case of a physical action being omitted (naqṣ). However, some say it should be done after the Salām due to its lesser importance.
وَالمَسْبُوقُ يَسْجُدُ مَعَ الإِمَامِ سَجْدَتَيْ القَبْلِيَّةِ إِنْ كَانَ عَقَدَ مَعَهُ رَكْعَةً. وَقِيلَ: وَإِنْ لَمْ يَعْقِدْ.
The one who joins the prayer late (masbūq) should make sahw with the imām for the two prostrations before the Salām if he has completed a raka’ah with him. Some say he should make sahw even if he has not completed a raka’ah with him.
وَلَا يَسْجُدُ سَجْدَتَيْ البَعْدِيَّةِ. وَيَقُومُ لِلقَضَاءِ إِنْ شَاءَ بَعْدَ سَلَامِ إِمَامِهِ، وَإِنْ شَاءَ عِنْدَ تَشَهُّدِهِ، ثُمَّ يَسْجُدُ بَعْدَ السَّلَامِ.
He does not perform sahw for those prostrations that are done after the Salām (for forgetful additions/ziyādah/zā’id). He may stand to complete what he missed either after the imām’s Salām or during the imām’s Tashahhud, then he makes sahw after completing his prayer.
