Prostrations

Sujūd Al-Sahw (Prostration of Forgetfulness)

It is mandatory (wājib) to perform two prostrations, along with an extra tashahhud and two salāms, for the omission of one or more mandatory (wājib) requisites of the prayer due to inattentiveness [or for forgetfulness].

It is sunnah to perform the prostration of forgetfulness after the first salām; thus, if one does so before the salām, it is mildly disliked (makrūh tanzīhī).

One becomes absolved of performing the forgetfulness prostration if a time in which prayers are disliked enters – such as the change of the sun [after ‘Aṣr] – or if the time expires such that the prayer is broken – such as sunrise [for Fajr].

If one thinks he has finished a four rak’ah prayer [says the closing salāms], stands up and then realizes he had actually been in the first sitting [having prayer only two rak’āt], he should complete it and then perform the prostration of forgetfulness. If someone else joins his prayer, it is valid.

If one begins to rise for the third rak’ah [in a three or four rak’ah prayer] and then realizes he had not performed the first sitting, he should return to the sitting position. The same ruling applies to the final sitting [i.e., he returns to it if omitted] as long as he had not prostrated. If, however, he performs the prostration of the extra rak’ah [in this latter case], his obligatory (farḍ) prayer is invalidated [and becomes a voluntary prayer]. He then adds another rak’ah such that the extra two rak’āt constitute an [additional] voluntary prayer for him, and then performs the prostration of forgetfulness.

If one needed to perform the prostration of forgetfulness but rather said the closings salāms, after which another person [thinking him to be in prayer] joined him as a follower, then the follower’s joining will be valid only if he [the original person praying] continues his prayer and perform the forgetfulness prostration.

If one does not frequently have doubts in the prayer, then a doubt in the prayer would invalidate it. If, however, it is frequent, he should make a reasonable estimation (taharrī) [and adhere to it]. Otherwise, he should assume the lower number and sit after every rak’ah that could possibly be the last one.

Sajdah Al-Tilāwah (Prostration of Recital)

The prostration of recital is mandatory (wājib), yet it can be delayed unless the verse is recited in prayer.

Its legal cause is recitation of any one of fourteen specific verses, that are found in the following sūrahs: al-A’raf, al-Ra’d, an-Nahl, al-Isra’, Maryam, al-Ḥajj, al-Furqān, an-Naml, as-Sajdah, Sād, Fussilat, an-Najm, al-Inshiqāq, and al-‘Alaq. However, hearing the verse is a condition [for the prostration to be mandatory], even if it were recited in a language other than Arabic if the listener understood its meaning.

It can be fulfilled by an extra bowing or an extra prostration in the prayer [if the verse is recited in that prayer]. The normal bowing of the prayer can also suffice, yet only if one intends the prostration of recital thereby, while the normal prostration of the prayer will suffice even if not accompanied by such an intention, as long as it [i.e., the normal bowing or the normal prostration] is performed immediately after its recital.

Joining the congregation in a rak’ah in which the imām had recited a verse of prostration [and had already prostrated for it] is effectively like joining him in it [i.e., the prostration]; otherwise, he must perform his own prostration if he heard it from the imām.

One prostration suffices for the recital of a verse of prostration multiple times if [that verse is] repeated in the same sitting. To the contrary, one must perform a separate prostration if a different verse of prostration is recited, even if in the same sitting.

If a verse of prostration is recited before the prayer, then one’s prostration for it within the prayer suffices; the opposite, however, does not hold [i.e., if the verse. Is recited in the prayer, its prostration must be performed within the prayer and not outside the prayer].

It is recommended for one to recite it silently if someone else is present and not paying attention. It is also recommended for one to stand before performing its prostration.

All the conditions of the prayer are stipulated for the validity of the prostration of recital, except the opening taḥrīmah.

It is performed in the following manner: one prostrates once between two takbīrs, both of which are sunnah. One does not raise the hands, recite tashahhud, or say closing salāms.

An important note regarding a method of warning off every harm and stress.

Imām Nasafi and others have stated, “If one recites all [fourteen] verses of prostration in one sitting, and performs a separate prostration for each verse, then Allāh Most High will take care of all his worries [in both this life and the next].”

Prostration of Gratitude

There is difference of opinion as to whether the prostration of gratitude is legislated [i.e., recommended without being disliked] or disliked. If one desires to express gratitude, he should pray two rak’āt out of gratitude to Allāh, Glorious and Exalted.