Part 15

It is also permissible for the one performing prayer to recite more than one surah (following the recitation of Al-Fatihah) in one rak‘ah according to the sahth (authentic) hadith stating that the Prophet (PBUH) recited the Suras of Al-Bagarah (the Cow), An-Nis@ (Women), and Alu ‘Imran (the Family of ‘Imran) in one rak‘ah while standing in prayer’. It is also permissible for the one performing prayer to recite the same surah in two rak ‘ahs, to divide a surah, reciting it in two rak’ahs, or to recite certain parts of a surah (such as the middle or the last verses) during prayer. To illustrate, Imam Ahmad and Muslim related on the authority of Ibn ' Abbas that the Prophet used to recite the following verse in the first rak ‘ah of the Fajr (Dawn) Prayer :

“Say, [O believers}, ‘We have believed in Allah and what has been revealed to us...” (Quran: Al-Baqarah: 136)

“.. Say, O People of the Scripture, come to a word that is equitable between us and you...” (Quran: Alu ‘Imran: 64)

“... So recite what is easy [for you] of the Quran...” (Qur'an: Al-Muzzammil: 20)

Yet, a Muslim should not keep doing so (i.e. reciting certain verses of the Qur'an during prayer), but it is permissible to do it from time to time.

During prayer, it is permissible for one to seek refuge with Allah from the Fire when reciting or listening to a verse in which the torment of the Fire is mentioned, and to ask Allah for mercy when reciting or listening to a verse in which Allah's mercy is mentioned. Likewise, it is permissible for the one performing prayer to ask Allah to confer His blessings upon the Prophet (PBUH) when reciting or listening to a verse in which the Prophet (PBUH) is mentioned, as this is what the Prophet (PBUH) enjoined (us) to do whenever he is mentioned.

Gentle reader, these are in brief the desirable and the permissible acts to be observed during prayer. We have pointed them out so that you may benefit from them and observe them when performing prayer, and be aware of the rulings of your religion on prayer. We invoke Allah to grant all of us more useful knowledge and guide us to the righteous good deeds.

To conclude, a Muslim should know that prayer is a great act of worship, during which it is not permissible to do or say anything other than what is enjoined by Allah’s Messenger (PBUH). Therefore, you should, gentle reader, be keen on the perfection of your prayer, and be aware of what makes it perfect and what makes it imperfect, so as to ensure performing it in the best way ever.

2 Abd Dawdd (2016) [2/354]; An-Nasa’i (757) [1/400] and Ibn Majah (2958) [3/440].

4 Aba Dawid (718) [1/324]; An-Nasd’i (752) [2/398] and Al-Bayhaqi (3480) [2/387].

5 Abd Dawad (921) [1/369]; Al-Tirmidhi (390) [2/233]; An-Nasa’i (1203) (2/14) and Ibn Majah (1245) [2/82],

Man is subject to forgetfulness and inattention, and Satan is eager to distract a Muslim from his prayer through whispering distractive thoughts to turn him away. This may cause one’s prayer to be incomplete or over-performed, out of inattention and distraction. Therefore, Allah has ordained Muslims to prostrate at the end of prayer in case of inattention in order to please Allah, the Most Gracious, to defeat Satan, and to make up for whatever decrease or addition made inattentively in one’s prayer. Such a prostration is called, by scholars, “Prostration of Forgetfulness.” It is worth mentioning that the Prophet (PBUH) once forgot while performing prayer; this is one of the signs of Allah's favor upon the Muslim nation to guide them to the perfection of their religion through following the example of the Prophet (PBUH), and to follow in his footsteps when they inattentively err during prayer.

It is authentically narrated that the Prophet (PBUH) sometimes forgot while performing prayer. To illustrate, he (PBUH) once ended a four-rak‘ah prayer with taslim after performing only two rak ‘ahs (instead of four) and then offered the prostration of forgetfulness in compensation '. It is also narrated

that he (PBUH) once ended a fourrak’ah prayer with taslim after performing only three rak ‘ahs (units of prayer)’. Another time, he (PBUH) forgot to sit for the First Tashahhud in the second rak‘ah of a prayer and prostrated for forgetfulness afterwards . The Prophet (PBUH) said:

“When any one of you forgets (i.e. errs inattentively during prayer), he should perform two prostrations.”"

1When one inattentively performs something additional during prayer 2When one inattentively misses something integral in prayer

3When one is uncertain whether he has performed something additional or missed some integral part in prayer

So, a Muslim is to perform the prostration of forgetfulness in any of the above-mentioned three cases according to the authentic proofs stated in the Sunnah, yet not for every unintentional decrease, addition, or doubt during prayer. The prostration of forgetfulness can be performed in both obligatory and supererogatory prayers, as generally indicated in the legal proofs in this regard.

The first case (that obligates the prostration of forgetfulness) is when a Muslim absentmindedly adds acts or words to his prayer. Concerning the addition of acts, if one inattentively adds acts which are considered integral parts of prayer, such as standing instead of sitting or vice versa or performing extra bowing or prostration, one has to perform the two prostrations of forgetfulness in compensation. This is because it was narrated on the authority of Ibn Mas‘ dd that the Prophet (PBUH) said:

“When one (inattentively) adds or omits something in one’s prayer, one should perform two prostrations.””

Since addition in prayer causes the imperfection of one’s performance of prayer, the prostration of forgetfulness has been ordained to make up for such imperfection. Likewise, if one absentmindedly performs an extra rak'ah and does not remember until he finishes prayer, then one must perform the two prostrations of forgetfulness. Yet, when one remembers while performing this additional rak‘ah, one has to sit immediately, recite Tashahhud (if one has not already recited it), perform the two prostrations of forgetfulness, and then end prayer with taslim.

If an imam (one who leads a congregational prayer) inattentively adds such acts to a congregational prayer, men performing prayer behind him must draw his attention by saying “Subhdn-Allah” (Glory be to Allah), but women can only clap their hands. Then, it is obligatory for the imam to respond to them unless he is sure he is right; this is the legal way to be followed. Also, the people led in prayer must draw the attention of the imam in the same way if he inattentively omits any of the acts of prayer.

As for a verbal addition in prayer, if a Muslim absentmindedly recites something inopportunely during prayer, such as reciting some verses of the Quran while bowing or prostrating, or reciting a surah following Al-Fatihah while standing in the last two rak'ahs of a four-rak’ah prayer or in the third rak‘ah of the Maghrib (Sunset) Prayer, it is desirable for a Muslim in such cases to perform the two prostrations of forgetfulness.

The second case (that obligates the prostration of forgetfulness) is when a Muslim inattentively misses any of the acts of prayer. If the missed act is one of the integral parts of prayer, such as the opening takbir, one’s prayer becomes null and the prostration of forgetfulness does not make up for it. If it is an integral part other than the opening fakbir, such as a bowing or a prostration, and one remembers before starting another rak'ah, one then must go back to it and perform it first, and then perform what comes after it. Yet, if one remembers such a missed integral part after starting another rak'ah, this missed act nullifies the rak‘ah in which it was omitted so the whole rak ‘ah must be re-performed before ending prayer with taslim and then the prostration of forgetfulness is to be performed. This is because the missing integral part cannot be made up for during the same rak ‘ah in this case. Still, if one remembers that missed integral part after taslim, it is considered a complete, missed rak'ah, and one in this case must re-perform it individually, perform the prostration of forgetfulness, then end it with taslim, provided the remembrance is soon enough and one’s ablution is still valid. However, if one remembers the missed integral part after a long interval after taslim, or when one’s ablution is invalidated, one must re-perform the whole prayer.

In case the missed integral part is the Final Tashahhud or taslim, it is not regarded as missing a full rak ‘ah, so one has only to perform it, offer the two prostrations of forgetfulness, and then end prayer with taslim. On the other hand, if one misses the First Tashahhud and remembers it before completely standing upright for the following rak'ah, one can go back to perform it. But if one has already stood upright, it is detestable for one to sit to perform it, yet if he sits it does not nullify one’s prayer. However, if one has already stood

upright and started recitation, it is prohibited for one then to sit to perform it (i.e. the missed First Tashahhud). This is because one in this case is already engaged in another integral part of prayer (which is recitation) that must not be interrupted.

If one misses glorifying Allah while bowing or prostrating, one has to go back and do it unless one has completely stood upright for the following rak ‘ah. After that, one is to perform the two prostrations of forgetfulness (before taslin) and then end the prayer with faslim.

The third case (that obligates the prostration of forgetfulness) is when one doubts whether one has added or missed some parts of one's prayer. If one is uncertain about the number of rak‘ahs one has performed (whether one has performed two or three rak‘ahs for example), one has to proceed taking the smaller number of rak'ahs for granted and base one’s prayer on that assumption, Then, one completes one’s prayer and performs the two prostrations of forgetfulness before taslim. So, the original ruling here is that one is to re-perform what one is uncertain about whether one has performed it or not. This ruling is implied in the following hadith narrated by * AbdurRahman Ibn * Awf (may Allah be pleased with him):

“The Prophet (PBUH) said, ‘When anyone of you is in doubt whether he has performed one or two rak'ahs (i.e. uncertain about the number of rak'ahs he performed), he should regard it as (only) one. Also, when one is in doubt whether he has performed two or three rak’ahs, he should regard them as two (rak'ahs). ”

In a congregational prayer, ifa Muslim is uncertain whether he has joined the prayer from the first rak‘ah or the second, he is to consider it from the second rak‘ah, and perform the two prostrations of forgetfulness at the end of his prayer. Likewise, when one joins a congregational prayer late and is uncertain whether one has caught a full rak‘ah or not, one is to disregard this rak ‘ah (i.e, it must be re-performed) and then one performs two prostrations of forgetfulness at the end of one’s prayer.

To conclude, if one doubts that one has missed an integral part of prayer, one has to go back and perform it, then perform what comes after it within the same rak‘ah, as mentioned above in detail. Yet, if the doubt concerns an obligatory act of prayer, not an integral part, it has to be disregarded and one then is not obliged to perform the two prostrations of forgetfulness. Moreover,

when doubtis related to addition, not omission, such doubt is to be disregarded, as the original ruling is to offer the prostration of forgetfulness to make up for inattentive omission, not addition, in prayer.

These are the rulings on prostration of forgetfulness in brief, and whoever seeks more elaboration, he may refer to the books on fighi rulings. May Allah grant us success.

6 Muslim (1272) [3/62]; Ahmad (1655) [1/236]; Al-Tirmidhi (398) [2/244] and Ibn Majah (1209) [2/63].

“O you who have believed, remember Allah with much remembrance - and exalt Him morning and afternoon.”

Allah, Glorified be He, has enjoined dhikr (Remembrance of Allah) to be said following the different acts of worship. To illustrate, Allah, Glorified be He, says regarding prayer:

“And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides...”

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah

As for fasting, Allah commands Muslims to remember and glorify Him after completing the fasting of the month of Ramadan; Allah, Glorified be He, says:

“.- to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.”

The same goes for Hajj (Pilgrimage); Allah commands Muslims to remember Him after performing the rites of Hajj saying:

“And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much]

This Divine Command (i.e. to remember Allah following acts of worship) may be decreed to help a Muslim make up for any imperfection or evil whisperings affecting the act of worship he performs. It may also be decreed to make a Muslim feel that he is legally required to continue remembering and worshiping Allah, and that his legal duty (towards Allah) is not restricted to the performance of acts of (obligatory) worship.

A Muslim has to follow the Sunnah (Prophetic Tradition) in remembering Allah (saying dhikr) following obligatory prayers, not to follow the invented ways of Sufi groups who are innovators in religion. It is stated in Sahih Muslim (Muslim's Authentic Book of Hadith) that Thawban (may Allah be pleased with him) narrated:

“Whenever Allah's Messenger (PBUH) finished performing prayer he used to ask Allah's Forgiveness thrice then say, ‘O Allah, You are the Perfection and You are the One Who grants perfection; Blessed are You, O Owner of Majesty and Honor? ”'

In addition, it is stated in the Two Sahihs, on the authority of Al-Mughirah Ibn Shu‘ bah (may Allah be pleased with him) that the Prophet (PBUH) used to say following prayer:

“There is no deity but Allah, Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over

all things Omnipotent. O Allah! None can withhold what You grant, and none can grant what You withhold, and the fortune of a man of means is useless before You (i.e. only good deeds are of value).””

It is also stated in Sahih Muslim (Muslim’s Authentic Book of Hadith), on the authority of ‘Abdullah Tbnuz-Zubayr (may Allah be pleased with him), that the Prophet (PBUH) used to say following every prayer:

“There is no deity but Allah, Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent. There is neither might nor power except in Allah. There is no deity but Allah and we worship none but Him, Alone. To Him belong all bounties, to Him belongs all grace, and to Him is worthy praise accorded. There is no deity but Allah; we are sincere to Him in religion, although the disbelievers dislike it”

Moreover, it is stated in the Sunan,’ on the authority of Aba Dharr (may Allah be pleased with him), that the Prophet (PBUH) said:

“Whoever says ten times immediately after finishing the Fajr (Dawn) Prayer, before moving from his place or talking to anyone, “There is no deity but Allah, Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise. He gives life and causes death, and He is over ail things Omnipotent, ten good deeds will be recorded for him, ten sins will be eliminated from him, he will be upgraded ten degrees (in reward), he will be safeguarded from all kinds of harm all that day, he will be guarded against Satan, and no sin can overtake him on that day (and nullify his good deeds) except associating others in worship with Allah.”

Al-Tirmidhi commented on this hadith saying, “This is a hasan, sahih hadith (i.e. a good and authentic hadith).” Likewise, it is an act of the Sunnah to say the aforesaid supplication of dhikr ten times following the Maghrib (Sunset) Prayer, according to a hadith related by Imam Ahmad on the authority of Umm Salamah, and another hadith stated in Sahih Ibn Hibbdn (Ibn Hibban’s Authentic Book of Hadith) on the authority of Abi Ayytib Al-Ansari®. Moreover, it is an act of the Sunnah to say seven times following the Fajr and the Maghrib Prayers: