Man Lā Yaḥḍuruh al-Faqīh

رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ: «أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَتَاهُ رَجُلٌ فَقَالَ يَا رَسُولَ اَللَّهِ إِلَيْكَ أَشْكُو مَا أَلْقَى مِنَ اَلْوَسْوَسَةِ فِي صَلاَتِي حَتَّى لاَ أَعْقِلُ مَا صَلَّيْتُ مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فَقَالَ لَهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «إِذَا دَخَلْتَ فِي صَلاَتِكَ فَاطْعُنْ فَخِذَكَ اَلْيُسْرَى بِإِصْبَعِكَ اَلْيُمْنَى اَلْمُسَبِّحَةِ ثُمَّ قُلْ بِسْمِ اَللَّهِ وَ بِاللَّهِ تَوَكَّلْتُ عَلَى اَللَّهِ أَعُوذُ بِاللَّهِ اَلسَّمِيعِ اَلْعَلِيمِ مِنَ اَلشَّيْطَانِ اَلرَّجِيمِ فَإِنَّكَ تَنْحَرُهُ وَ تَزْجُرُهُ وَ تَطْرُدُهُ عَنْكَ ».

Ismail ibn Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) from his forefathers (a.s) that: "The Messenger of Allah (saws) was approached by a man who said: 'O’ Messenger of Allah (saws), I complain to you about the whispers (waswasah) I experience during my prayers, to the point that I no longer comprehend what I have prayed, whether I have added something or omitted something.' The Messenger of Allah (saws) responded: 'When you enter into your prayer, strike your left thigh with your right index finger, then say: "In the name of Allah (swt), and with Allah (swt), I place my trust in Allah (swt). I seek refuge with Allah (swt), the All-Hearing, the All-Knowing, from the accursed Devil." By doing this, you will strike him and ward him off, and he will be driven away from you.'".

وَ رُوِيَ عَنْ عُمَرَ بْنِ يَزِيدَ أَنَّهُ قَالَ: شَكَوْتُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلسَّهْوَ فِي اَلْمَغْرِبِ فَقَالَ «صَلِّهَا بِ «قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ «قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» » فَفَعَلْتُ ذَلِكَ فَذَهَبَ عَنِّي.

It was narrated from Umar ibn Yazid that He said: "I complained to Imam Jafar ibn Muhammad Al-Sadiq (a.s) about my forgetfulness during the Maghrib prayer. Imam (a.s) said: 'Pray it by reciting 'Qul Huwa Allahu Ahad' (Surah Al-Ikhlas) and Say, O’ disbelievers (Surah Al-Kafirun).' So, I did as he instructed, and it took away my forgetfulness”.

وَ رَوَى أَبُو حَمْزَةَ اَلثُّمَالِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «أَتَى اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ رَجُلٌ فَقَالَ يَا رَسُولَ اَللَّهِ لَقِيتُ مِنْ وَسْوَسَةِ صَدْرِي شِدَّةً وَ أَنَا رَجُلٌ مُعِيلٌ مَدِينٌ مُحْوِجٌ فَقَالَ لَهُ «كَرِّرْ هَذِهِ اَلْكَلِمَاتِ: تَوَكَّلْتُ «عَلَى اَلْحَيِّ اَلَّذِي لاٰ يَمُوتُ» وَ «اَلْحَمْدُ لِلّٰهِ اَلَّذِي لَمْ يَتَّخِذْ» صَاحِبَةً وَ لاَ «وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي اَلْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ اَلذُّلِّ وَ كَبِّرْهُ تَكْبِيراً» » قَالَ فَلَمْ يَلْبَثِ اَلرَّجُلُ أَنْ عَادَ إِلَيْهِ فَقَالَ يَا رَسُولَ اَللَّهِ أَذْهَبَ اَللَّهُ عَنِّي وَسْوَسَةَ صَدْرِي وَ قَضَى دَيْنِي وَ وَسَّعَ رِزْقِي.

Abu Hamzah al-Thumali narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "A man came to the Prophet (saws) and said: 'O’ Messenger of Allah (saws), I am experiencing great distress due to the whispers in my chest, and I am a man who is a caretaker, in debt, and in need.' The Prophet (saws) said to him: 'Repeat these words: "I place my trust in the Ever-Living, Who does not die," and "Praise be to Allah (swt), Who did not take a wife or a son, and Who has no partner in His kingdom, nor a helper in His humiliation," and magnify Him with great magnification.' The man said that shortly afterward, he returned to the Prophet (saws) and said: 'O’ Messenger of Allah (saws), Allah (swt) has removed the whispers from my chest, settled my debt, and expanded my sustenance.'"

وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ أَنَّهُ قَالَ: «لاَ بَأْسَ أَنْ يَعُدَّ اَلرَّجُلُ صَلاَتَهُ بِخَاتَمِهِ أَوْ بِحَصًى يَأْخُذُ بِيَدِهِ فَيَعُدُّ بِهِ.

In the narration of Abdullah ibn al-Mughira, it is said: "There is no harm if a man counts his prayers using his ring or by using pebbles that he holds in his hand and counts with them."

وَقَالَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: «إِذَا كَثُرَ عَلَيْكَ اَلسَّهْوُ فِي اَلصَّلاَةِ فَامْضِ عَلَى صَلاَتِكَ وَ لاَ تُعِدْ.

Imam al-Ridha (a.s) said: "If you experience frequent distraction (waswasah) during your prayer, continue with your prayer and do not repeat it."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا كَثُرَ عَلَيْكَ اَلسَّهْوُ فَدَعْهُ فَإِنَّهُ يُوشِكُ أَنْ يَدَعَكَ إِنَّمَا هُوَ مِنَ اَلشَّيْطَانِ.

Muhammad ibn Muslim narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "If you experience frequent distraction (waswasah), ignore it, for it will soon leave you. It is only from Satan”.

وَ فِي رِوَايَةِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ أَنَّ اَلصَّادِقَ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا كَانَ اَلرَّجُلُ مِمَّنْ يَسْهُو فِي كُلِّ ثَلاَثٍ فَهُوَ مِمَّنْ كَثُرَ عَلَيْهِ اَلسَّهْوُ.

In the narration of Ibn Abi Umayr, from Muhammad ibn Abi Hamza said: "The Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: 'If a man is one who forgets or becomes distracted in every third part of his prayer, then he is among those for whom distractions are frequent.'"

وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ تُعَادُ اَلصَّلاَةُ إِلاَّ مِنْ خَمْسَةٍ اَلطَّهُورِ وَ اَلْوَقْتِ وَ اَلْقِبْلَةِ وَ اَلرُّكُوعِ وَ اَلسُّجُودِ» ثُمَّ قَالَ «اَلْقِرَاءَةُ سُنَّةٌ وَ اَلتَّشَهُّدُ سُنَّةٌ وَ لاَ تَنْقُضُ اَلسُّنَّةُ اَلْفَرِيضَةَ.

Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "The prayer is only to be repeated in five cases : purification (tahur), time (waqt), the direction of the Qiblah, the bowing (ruku'), and prostration (Sujood)." He then said: "Recitation (qira'ah) is a Sunnah, and the testimony (tashahhud) is a Sunnah, and the Sunnah does not invalidate the obligatory act (fardh)”.

والأصل في السهو أن من سها في الركعتين الأولتين من كل صلاة فعليه الإعادة ومن شك في المغرب فعليه الإعادة، ومن شك في الغداة فعليه الإعادة، ومن شك في الجمعة فعليه الإعادة، ومن شك في الثانية والثالثة أو في الثالثة والرابعة أخذ بالأكثر، فإذا سلم أتم ما ظن أنه قد نقص.

The general rule regarding forgetfulness (Sahw) is that if someone forgets in the first two rak'ahs of any prayer, they must repeat the prayer. If someone doubts during the Maghrib prayer, they must repeat it. If someone doubts during the Fajr prayer, they must repeat it. If someone doubts during the Jumu’ah prayer, they must repeat it. However, in the second and third rak'ahs, or in the third and fourth rak'ahs, they should follow the majority (what they believe is more likely correct). After concluding the prayer, they should complete what they think may have been missing.

وَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ لِعَمَّارِ بْنِ مُوسَى: «يَا عَمَّارُ أَجْمَعُ لَكَ اَلسَّهْوَ كُلَّهُ فِي كَلِمَتَيْنِ مَتَى مَا شَكَكْتَ فَخُذْ بِالْأَكْثَرِ فَإِذَا سَلَّمْتَ فَأَتِمَّ مَا ظَنَنْتَ أَنَّكَ قَدْ نَقَصْتَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said to Ammar ibn Musa: "O’ Ammar, I will sum up all forgetfulness for you in two words: Whenever you are in doubt, follow the majority (the greater number). When you finish your prayer, complete what you thought you may have missed”.

وَ مَعْنَى اَلْخَبَرِ اَلَّذِي رُوِيَ: «أَنَّ اَلْفَقِيهَ لاَ يُعِيدُ اَلصَّلاَةَ.

The meaning of the narration that was reported: "The jurist (faqih) does not repeat the prayer,"

إنما هو في الثلاث والأربع لا في الأوليين. ولا تجب سجدتا السهو إلا على من قعد في حال قيامه، أو قام في حال قعوده، أو ترك التشهد، أو لم يدر زاد أو نقص، وهما بعد التسليم في الزيادة والنقصان.

This applies to the third and fourth units of prayer, not the first two. And the prostrations of forgetfulness (Sajdah al-Sahw) are obligatory only for those who sat while they should have been standing, or stood when they should have been sitting, or omitted the Tashahhud, or were uncertain whether they had added or omitted something. The prostrations are done after the Tasleem (salutation) in cases of addition or omission.

وَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: «سَجْدَتَا اَلسَّهْوِ بَعْدَ اَلتَّسْلِيمِ وَ قَبْلَ اَلْكَلاَمِ.

The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said: "The two prostrations of forgetfulness (Sajdah al-Sahw) are after the Tasleem (salutation) and before speaking."

وَ أَمَّا حَدِيثُ صَفْوَانَ بْنِ مِهْرَانَ اَلْجَمَّالِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: وَ سَأَلْتُهُ عَنْ سَجْدَتَيِ اَلسَّهْوِ فَقَالَ «إِذَا نَقَصْتَ فَقَبْلَ اَلتَّسْلِيمِ وَ إِذَا زِدْتَ فَبَعْدَهُ.

As for the narration of Safwan ibn Mehran al-Jammal from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "I asked him about the two prostrations of forgetfulness (Sajdat al-Sahw), Imam (a.s) said: 'If you have made a mistake by reducing something in your prayer, then [perform the prostrations] before the Tasleem. But if you have added something, then [perform the prostrations] after the Tasleem.'"

فإني أفتي به في حال التقية.

I give this ruling in the state of Taqiya.

وَ سَأَلَهُ عَمَّارٌ اَلسَّابَاطِيُّ: عَنْ سَجْدَتَيِ اَلسَّهْوِ هَلْ فِيهِمَا تَكْبِيرٌ أَوْ تَسْبِيحٌ فَقَالَ «لاَ إِنَّمَا هُمَا سَجْدَتَانِ فَقَطْ فَإِنْ كَانَ اَلَّذِي سَهَا هُوَ اَلْإِمَامَ كَبَّرَ إِذَا سَجَدَ وَ إِذَا رَفَعَ رَأْسَهُ لِيَعْلَمَ مَنْ خَلْفَهُ أَنَّهُ قَدْ سَهَا فَلَيْسَ عَلَيْهِ أَنْ يُسَبِّحَ فِيهِمَا وَ لاَ فِيهِمَا تَشَهُّدٌ بَعْدَ اَلسَّجْدَتَيْنِ.

Ammar al-Sabati asked him about the two prostrations of forgetfulness (Sajdat al-Sahw), and whether there is any Takbir (saying "Allahu Akbar") or Tasbih (glorification) in them. He (Imam Ja'far Al-Sadiq) replied: "No, they are simply two prostrations. If the one who forgot is the Imam, then he should say Takbir when he prostrates and when he raises his head, so that those behind him know that he has made a mistake. There is no need for him to say Tasbih in them, and there is no need for any Tashahhud (testification) after the two prostrations."

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «تَقُولُ فِي سَجْدَتَيِ اَلسَّهْوِ: بِسْمِ اَللَّهِ وَ بِاللَّهِ وَ صَلَّى اَللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ » قَالَ وَ سَمِعْتُهُ مَرَّةً أُخْرَى يَقُولُ: « بِسْمِ اَللَّهِ وَ بِاللَّهِ اَلسَّلاَمُ عَلَيْكَ أَيُّهَا اَلنَّبِيُّ وَ رَحْمَةُ اَللَّهِ وَ بَرَكَاتُهُ.

Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "In the two prostrations of forgetfulness, you should say: Bismillah wa billah, wa salla Allahu ‘ala Muhammad wa Aali Muhammad In the name of Allah and by Allah, and may Allah send blessings upon Muhammad and the family of Muhammad. He said: "And I heard him say another time: Bismillah wa billah, as-salamu ‘alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuh In the name of Allah and by Allah, peace be upon you, O’ Prophet, and the mercy of Allah and His blessings.”

ومن شك في أذانه وقد أقام الصلاة فليمض، ومن شك في الإقامة بعد ما كبر فليمض، ومن شك في التكبير بعد ما قرأ فليمض، ومن شك في القراءة بعد ما ركع فليمض، ومن شك في الركوع بعد ما سجد فليمض، وكل شئ شك فيه وقد دخل في حالة أخرى فليمض، ولا يلتفت إلى الشك إلا أن يستيقن، ومن استيقن أنه ترك الأذان والإقامة ثم ذكر ولم يكن [قد] قرأ عامة السورة فلا بأس بترك الاذان فليصل على النبي صلى الله عليه وآله وليقل: قد قامت الصلاة [قد قامت الصلاة] ومن استيقن أنه لم يكبر تكبيرة الافتتاح فليعد صلاته وكيف له بأن يستيقن.

If someone doubts his call to prayer (adhan) after he has already begun the prayer, he should continue. If someone doubts the iqamah after he has said the Takbir, he should continue. If someone doubts the Takbir after he has recited, he should continue. If someone doubts the recitation after he has bowed (ruku'), he should continue. If someone doubts the bowing after he has prostrated (sujud), he should continue. If someone doubts anything after he has entered another stage of prayer, he should continue and not pay attention to the doubt unless he is certain. If someone is certain that he missed the adhan and the iqamah, but has not yet read the whole Surah, there is no harm in skipping the adhan. He should pray upon the Prophet (saws) and say, Qad qamat as-salah [The prayer has been established]. If someone is certain he has not made the Takbir al-Ihram (the opening Takbir), he should repeat the prayer. But how can he be certain?"

وَ قَدْ رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «اَلْإِنْسَانُ لاَ يَنْسَى تَكْبِيرَةَ اَلاِفْتِتَاحِ.

It has been narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "A person does not forget the Takbira al-Ihram (the opening Takbir)."

وَ سَأَلَ اَلْحَلَبِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ نَسِيَ أَنْ يُكَبِّرَ حَتَّى دَخَلَ فِي اَلصَّلاَةِ فَقَالَ «أَ لَيْسَ كَانَ فِي نِيَّتِهِ أَنْ يُكَبِّرَ» قَالَ نَعَمْ قَالَ «فَلْيَمْضِ فِي صَلاَتِهِ.

The Halabi asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who forgot to say the Takbir (the opening Takbir) until he had entered the prayer. Imam (a.s) said: "Was it not in his intention to say the Takbir?" He replied: "Yes." Imam (a.s) said: "Then let him continue with his prayer."

وَ سَأَلَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ اَلْبَزَنْطِيُّ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ نَسِيَ أَنْ يُكَبِّرَ تَكْبِيرَةَ اَلاِفْتِتَاحِ حَتَّى كَبَّرَ لِلرُّكُوعِ فَقَالَ «أَجْزَأَهُ.

Ahmad ibn Muhammad ibn Abi Nasr al-Bazanti asked Imam al-Ridha (a.s) about a man who forgot to say the Takbir al-Ihram (opening Takbir) until he had already said the Takbir for bowing (ruku'). Imam (a.s) replied: "It suffices him”.

وَ قَدْ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ - قُلْتُ لَهُ رَجُلٌ نَسِيَ أَوَّلَ تَكْبِيرَةِ اَلاِفْتِتَاحِ فَقَالَ «إِنْ ذَكَرَهَا قَبْلَ اَلرُّكُوعِ كَبَّرَ ثُمَّ قَرَأَ ثُمَّ رَكَعَ وَ إِنْ ذَكَرَهَا فِي اَلصَّلاَةِ كَبَّرَهَا فِي مَقَامِهِ فِي مَوْضِعِ اَلتَّكْبِيرِ قَبْلَ اَلْقِرَاءَةِ أَوْ بَعْدَ اَلْقِرَاءَةِ» قُلْتُ فَإِنْ ذَكَرَهَا بَعْدَ اَلصَّلاَةِ قَالَ «فَلْيَقْضِهَا وَ لاَ شَيْءَ عَلَيْهِ.

Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "I asked about a man who forgot the first Takbir of the prayer (Takbir al-Ihram). Imam (a.s) said: 'If he remembers it before the bowing (ruku'), he should say the Takbir, then recite, and then perform the ruku'. If he remembers it during the prayer, he should say the Takbir at the place of the Takbir, whether before or after the recitation.' I asked: 'What if he remembers it after the prayer?' Imam (a.s) said: 'Then he should make it up, and there is nothing wrong with him.'"

وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا أَنْتَ كَبَّرْتَ فِي أَوَّلِ صَلاَتِكَ بَعْدَ اَلاِسْتِفْتَاحِ بِإِحْدَى وَ عِشْرِينَ تَكْبِيرَةً ثُمَّ نَسِيتَ اَلتَّكْبِيرَ كُلَّهُ أَوْ لَمْ تُكَبِّرْهُ أَجْزَأَكَ اَلتَّكْبِيرُ اَلْأَوَّلُ عَنْ تَكْبِيرَةِ اَلصَّلاَةِ كُلِّهَا.

Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "When you say the Takbir at the beginning of your prayer after the opening Takbir (Takbir al-Ihram), if you say twenty-one Takbirs and then forget the remaining Takbirs, or fail to say them, the first Takbir will suffice for all the Takbirs in the prayer”.

وَ رَوَى حَرِيزٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ جَهَرَ فِيمَا لاَ يَنْبَغِي اَلْجَهْرُ فِيهِ أَوْ أَخْفَى فِيمَا لاَ يَنْبَغِي اَلْإِخْفَاءُ فِيهِ فَقَالَ «أَيَّ ذَلِكَ فَعَلَ مُتَعَمِّداً فَقَدْ نَقَضَ صَلاَتَهُ وَ عَلَيْهِ اَلْإِعَادَةُ وَ إِنْ فَعَلَ ذَلِكَ نَاسِياً أَوْ سَاهِياً أَوْ لاَ يَدْرِي فَلاَ شَيْءَ عَلَيْهِ وَ قَدْ تَمَّتْ صَلاَتُهُ» فَقَالَ قُلْتُ لَهُ رَجُلٌ نَسِيَ اَلْقِرَاءَةَ فِي اَلْأَوَّلَتَيْنِ فَذَكَرَهَا فِي اَلْأَخِيرَتَيْنِ فَقَالَ «يَقْضِي اَلْقِرَاءَةَ وَ اَلتَّكْبِيرَ وَ اَلتَّسْبِيحَ اَلَّذِي فَاتَهُ فِي اَلْأَوَّلَتَيْنِ فِي اَلْأَخِيرَتَيْنِ وَ لاَ شَيْءَ عَلَيْهِ.

Hariz narrated from Zurarah, from Imam Muhammad ibn Ali Al-Baqir (a.s) regarding a man who recites aloud (Jahr) where it should not be done, or recites silently (ikhfāʾ) where it should be recited aloud. Imam (a.s) said: "Whoever does this deliberately has invalidated his prayer and must repeat it. However, if he does so out of forgetfulness, inattentiveness, or without knowing, there is no penalty on him, and his prayer remains valid." Zurarah then asked: "What if a person forgets to recite in the first two rak’ahs (units of prayer) but remembers in the latter two?" Imam (a.s) replied: "He should make up the recitation, takbir (saying 'Allāhu Akbar'), and tasbih (glorifications) that he missed in the first two rak’ahs during the latter two, and there is no penalty on him."

وَ رَوَى اَلْحُسَيْنُ بْنُ حَمَّادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ قَالَ لَهُ أَسْهُو عَنِ اَلْقِرَاءَةِ فِي اَلرَّكْعَةِ اَلْأُولَى قَالَ «اِقْرَأْ فِي اَلثَّانِيَةِ» قَالَ قُلْتُ أَسْهُو فِي اَلثَّانِيَةِ قَالَ «اِقْرَأْ فِي اَلثَّالِثَةِ» قَالَ قُلْتُ أَسْهُو فِي صَلاَتِي كُلِّهَا فَقَالَ «إِذَا حَفِظْتَ اَلرُّكُوعَ وَ اَلسُّجُودَ فَقَدْ تَمَّتْ صَلاَتُكَ.

Hussain ibn Hammad narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that a man said to him: "I forget the recitation in the first rak'ah." Imam (a.s) said: "Recite in the second." The man then said: "I forget in the second rak'ah as well." Imam (a.s) said: "Recite in the third." The man said: "I forget throughout my entire prayer." Imam (a.s) said: "If you have remembered the ruku' (bowing) and Sujood (prostration), then your prayer is complete."

وَ رَوَى زُرَارَةُ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: «إِنَّ اَللَّهَ تَبَارَكَ وتَعَالَى فَرَضَ اَلرُّكُوعَ وَ اَلسُّجُودَ وَ اَلْقِرَاءَةُ سُنَّةٌ فَمَنْ تَرَكَ اَلْقِرَاءَةَ مُتَعَمِّداً أَعَادَ اَلصَّلاَةَ وَ مَنْ نَسِيَ فَلاَ شَيْءَ عَلَيْهِ.

Zurarah narrated from one of the Imams that He said: "Indeed, Allah (swt), Blessed and Exalted, has made ruku' (bowing) and Sujood (prostration) obligatory, while recitation is a Sunnah. Whoever intentionally leaves out the recitation must repeat the prayer, but if someone forgets, there is no fault upon them."

وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ شَكَّ بَعْدَ مَا سَجَدَ أَنَّهُ لَمْ يَرْكَعْ فَقَالَ «يَمْضِي فِي صَلاَتِهِ حَتَّى يَسْتَيْقِنَ أَنَّهُ لَمْ يَرْكَعْ فَإِنِ اِسْتَيْقَنَ أَنَّهُ لَمْ يَرْكَعْ فَلْيُلْقِ اَلسَّجْدَتَيْنِ اَللَّتَيْنِ لاَ رُكُوعَ لَهُمَا وَ يَبْنِي عَلَى صَلاَتِهِ اَلَّتِي عَلَى اَلتَّمَامِ فَإِنْ كَانَ لَمْ يَسْتَيْقِنْ إِلاَّ مِنْ بَعْدِ مَا فَرَغَ وَ اِنْصَرَفَ فَلْيَقُمْ وَ لْيُصَلِّ رَكْعَةً وَ سَجْدَتَيْنِ وَ لاَ شَيْءَ عَلَيْهِ.

Al-‘Ala' narrated from Muhammad ibn Muslim from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "If a man doubts after prostrating that he has not bowed (rak'a), he should continue with his prayer until he is certain that he did not bow. If he becomes certain that he did not bow, then he should perform the two prostrations (sajdatayn) that have no bowing and complete his prayer as though it were perfect. However, if he does not become certain until after he has finished and turned away from the prayer, he should stand up and pray one more rak'ah with two prostrations, and there is no harm upon him."

وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا نَسِيتَ شَيْئاً مِنَ اَلصَّلاَةِ رُكُوعاً أَوْ سُجُوداً أَوْ تَكْبِيراً ثُمَّ ذَكَرْتَ فَاقْضِ اَلَّذِي فَاتَكَ سَهْواً.

Abdullah ibn Sinan narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "If you forget something in the prayer, whether it is bowing, prostration, or takbir, and then remember it, make up for what you missed due to forgetfulness”.

وَ رَوَى اِبْنُ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّنْ نَسِيَ أَنْ يَسْجُدَ وَاحِدَةً فَذَكَرَهَا وَ هُوَ قَائِمٌ قَالَ «يَسْجُدُهَا إِذَا ذَكَرَهَا وَ لَمْ يَرْكَعْ فَإِنْ كَانَ قَدْ رَكَعَ فَلْيَمْضِ عَلَى صَلاَتِهِ فَإِذَا اِنْصَرَفَ قَضَاهَا وَحْدَهَا وَ لَيْسَ عَلَيْهِ سَهْوٌ.

Ibn Muskan narrated from Abu Basir who said: "I asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about someone who forgot to perform one prostration and remembered it while standing. Imam (a.s) said: 'He should perform it when he remembers, as long as he hasn't yet bowed. If he has already bowed, he should continue his prayer and, when he finishes, he should perform the missed prostration separately. There is no Sahw (forgetfulness) on him.'".

وَ سَأَلَهُ مَنْصُورُ بْنُ حَازِمٍ: عَنْ رَجُلٍ صَلَّى فَذَكَرَ أَنَّهُ قَدْ زَادَ سَجْدَةً فَقَالَ «لاَ يُعِيدُ صَلاَتَهُ مِنْ سَجْدَةٍ وَ يُعِيدُهَا مِنْ رَكْعَةٍ.

Mansour ibn Hazim asked Imam (a.s) about a person who prayed and then remembered that he had added an extra prostration. Imam (a.s) said: "He does not need to repeat his prayer due to the extra prostration, but he must repeat it from the point of the ruku' (bowing)”.

وَ رَوَى عَامِرُ بْنُ جُذَاعَةَ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا سَلِمَتِ اَلرَّكْعَتَانِ اَلْأَوَّلَتَانِ سَلِمَتِ اَلصَّلاَةُ.

Amir ibn Jadh'ah narrated from Imam (a.s) that He said: "If the first two rak'ahs are correct, the whole prayer is correct”.

وَ رَوَى عَلِيُّ بْنُ نُعْمَانَ اَلرَّازِيُّ أَنَّهُ قَالَ: كُنْتُ مَعَ أَصْحَابٍ لِي فِي سَفَرٍ وَ أَنَا إِمَامُهُمْ فَصَلَّيْتُ بِهِمُ اَلْمَغْرِبَ فَسَلَّمْتُ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ فَقَالَ أَصْحَابِي إِنَّمَا صَلَّيْتَ بِنَا رَكْعَتَيْنِ فَكَلَّمْتُهُمْ وَ كَلَّمُونِي فَقَالُوا أَمَّا نَحْنُ فَنُعِيدُ فَقُلْتُ لَكِنِّي لاَ أُعِيدُ وَ أُتِمُّ بِرَكْعَةٍ فَأَتْمَمْتُ بِرَكْعَةٍ ثُمَّ سِرْنَا وَ أَتَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ ذَكَرْتُ لَهُ اَلَّذِي كَانَ مِنْ أَمْرِنَا فَقَالَ لِي «أَنْتَ أَصْوَبُ مِنْهُمْ فِعْلاً إِنَّمَا يُعِيدُ مَنْ لاَ يَدْرِي مَا صَلَّى.

Ali ibn Nu'man al-Razi narrated that He said: I was traveling with some companions, and I was their Imam (leading the prayer). I led them in Maghrib prayer and mistakenly ended the prayer after two units (rak'ahs). My companions told me that I had only led them in two rak'ahs. We discussed it among ourselves, and they decided that they would repeat their prayer. I, however, decided not to repeat it but to complete it by adding one more rak'ah. So, I completed it with an additional rak'ah, and we then continued our journey. Later, I went to Imam Ja'far Al-Sadiq (a.s) and told him about what had happened. Imam (a.s) said to me: "You acted more correctly than they did. Only the one who does not know what he has prayed needs to repeat (the prayer)”.

وَ رَوَى عَنْهُ عَمَّارٌ: «أَنَّ مَنْ سَلَّمَ فِي رَكْعَتَيْنِ مِنَ اَلظُّهْرِ أَوِ اَلْعَصْرِ أَوِ اَلْمَغْرِبِ أَوِ اَلْعِشَاءِ اَلْآخِرَةِ ثُمَّ ذَكَرَ فَلْيَبْنِ عَلَى صَلاَتِهِ وَ لَوْ بَلَغَ اَلصِّينَ وَ لاَ إِعَادَةَ عَلَيْهِ.

Ammar narrated: "Whoever gives the salutation (taslim) after two rak'ahs of the Dhuhr, Asr, Maghrib, or Isha prayers, and then remembers, should continue with their prayer, even if they reach China, and there is no need for them to repeat it”.

وَ سَأَلَ عُبَيْدُ بْنُ زُرَارَةَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُصَلِّي اَلْغَدَاةَ رَكْعَةً وَ يَتَشَهَّدُ وَ يَنْصَرِفُ وَ يَذْهَبُ وَ يَجِيءُ ثُمَّ ذَكَرَ أَنَّهُ إِنَّمَا صَلَّى رَكْعَةً قَالَ «يُضِيفُ إِلَيْهَا رَكْعَةً.

Ubayd ibn Zurarah asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who prays the Fajr prayer, offering one rak'ah, then makes the tashahhud (testification), turns away (ends the prayer), and leaves. After some time, he remembers that he only prayed one rak'ah. He asked what should he do. Imam (a.s) replied: "He should add another rak'ah to it”.

وَ سَأَلَ أَبُو كَهْمَسٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّكْعَتَيْنِ اَلْأُولَيَيْنِ فَإِذَا جَلَسْتُ فِيهِمَا لِلتَّشَهُّدِ فَقُلْتُ وَ أَنَا جَالِسٌ اَلسَّلاَمُ عَلَيْكَ أَيُّهَا اَلنَّبِيُّ وَ رَحْمَةُ اَللَّهِ وَ بَرَكَاتُهُ اِنْصِرَافٌ هُوَقَالَ «لاَ وَ لَكِنْ إِذَا قُلْتَ اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ فَهُوَ اِنْصِرَافٌ.

Abu Kahmas asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about the two rak'ahs of prayer when, after sitting in the tashahhud position, he says: "As-Salamu Alayka Ayyuha An-Nabi wa Rahmatullahi wa Barakatuh" (Peace be upon you, O’ Prophet, and the mercy of Allah (swt) and His blessings). Is this considered the ending (of the prayer)? Imam (a.s) replied: "No, it is not the ending. But when you say 'As-Salamu Alayna wa Ala Ibadillah As-Saliheen' (Peace be upon us and upon the righteous servants of Allah (swt)), that is the ending."

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا لَمْ تَدْرِ أَ ثِنْتَيْنِ صَلَّيْتَ أَمْ أَرْبَعاً وَ لَمْ يَذْهَبْ وَهْمُكَ إِلَى شَيْءٍ فَتَشَهَّدْ وَ سَلِّمْ ثُمَّ صَلِّ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ تَقْرَأُ فِيهِمَا بِأُمِّ اَلْكِتَابِ ثُمَّ تَشَهَّدُ وَ تُسَلِّمُ فَإِنْ كُنْتَ إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ كَانَتَا هَاتَانِ تَمَامَ اَلْأَرْبَعِ وَ إِنْ كُنْتَ صَلَّيْتَ أَرْبَعاً كَانَتَا هَاتَانِ نَافِلَةً.

Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "If you do not know whether you prayed two rak'ahs or four, and your doubt does not lead you to any conclusion, then perform the tashahhud and give the salaam, then pray two more rak'ahs with four prostrations. In them, recite Al-Fatiha. Afterward, perform the tashahhud and give the salaam. If you had prayed only two rak'ahs, then these will complete the four. But if you had prayed four, then these two will be considered as voluntary (nawafil)."

وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «فِي رَجُلٍ صَلَّى خَمْساً إِنَّهُ إِنْ جَلَسَ فِي اَلرَّابِعَةِ مِقْدَارَ اَلتَّشَهُّدِ فَعِبَادَتُهُ جَائِزَةٌ.

Jamil ibn Darraj narrated from him (a.s) that He said: "If a man prays five rak'ahs and sits in the fourth rak'ah for the duration of the tashahhud, then his worship is valid."

وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى اَلظُّهْرَ خَمْساً فَقَالَ «إِنْ كَانَ لاَ يَدْرِي جَلَسَ فِي اَلرَّابِعَةِ أَمْ لَمْ يَجْلِسْ فَلْيَجْعَلْ أَرْبَعَ رَكَعَاتٍ مِنْهَا اَلظُّهْرَ وَ يَجْلِسُ وَ يَتَشَهَّدُ ثُمَّ يُصَلِّي وَ هُوَ جَالِسٌ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ فَيُضِيفُهُمَا إِلَى اَلْخَامِسَةِ فَتَكُونُ نَافِلَةً.

Al-Ala reported from Muhammad ibn Muslim from Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "I asked him about a man who prayed Dhuhr five rak'ahs. He said: 'If he does not know whether he sat in the fourth rak'ah or not, let him treat it as four rak'ahs for the Dhuhr prayer, then he should sit, perform the tashahhud, and then pray two rak'ahs while sitting and perform four sajdahs. He should then add these to the fifth rak'ah, and it will be considered a nafl (voluntary) prayer.'"

وَ سَأَلَ اَلْفُضَيْلُ بْنُ يَسَارٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلسَّهْوِ فَقَالَ «مَنْ يَحْفَظْ سَهْوَهُ فَأَتَمَّهُ فَلَيْسَ عَلَيْهِ سَجْدَتَا اَلسَّهْوِ وَ إِنَّمَا اَلسَّهْوُ عَلَى مَنْ لَمْ يَدْرِ أَ زَادَ فِي صَلاَتِهِ أَمْ نَقَصَ مِنْهَا.

Al-Fudail ibn Yasar asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about forgetfulness in prayer. Imam said: "Whoever remembers his forgetfulness and corrects it, there is no need for him to perform the two prostrations of forgetfulness (Sajdatay al-Sahw). However, forgetfulness applies to the one who does not know whether he has added to or missed part of his prayer."

وَ رَوَى اَلْحَلَبِيُّ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا لَمْ تَدْرِ أَرْبَعاً صَلَّيْتَ أَوْ خَمْساً أَمْ زِدْتَ أَمْ نَقَصْتَ فَتَشَهَّدْ وَ سَلِّمْ وَ اُسْجُدْ سَجْدَتَيِ اَلسَّهْوِ بِغَيْرِ رُكُوعٍ وَ لاَ قِرَاءَةٍ تَتَشَهَّدُ فِيهِمَا تَشَهُّداً خَفِيفاً.

Al-Halabi narrated from him (the Prophet (a.s)) that He said: “If you are unsure whether you prayed four or five rak'ahs, or whether you added or omitted something, then perform the tashahhud (testification of faith), say salaam (greeting of peace), and prostrate two prostrations of forgetfulness without bowing or reciting (in them), and you will make a brief tashahhud in both of them.”

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ دَخَلَ مَعَ اَلْإِمَامِ فِي صَلاَتِهِ وَ قَدْ سَبَقَهُ بِرَكْعَةٍ فَلَمَّا فَرَغَ اَلْإِمَامُ خَرَجَ مَعَ اَلنَّاسِ ثُمَّ ذَكَرَ بَعْدَ ذَلِكَ أَنَّهُ قَدْ فَاتَتْهُ رَكْعَةٌ قَالَ «يُعِيدُ رَكْعَةً وَاحِدَةً.

Muhammad ibn Muslim narrated that Imam Muhammad ibn Ali Al-Baqir (a.s) was asked about a man who entered the prayer with the Imam and was already behind by one rak'ah. When the Imam completed the prayer and left with the congregation, the man remembered that he had missed one rak'ah. Imam (a.s) said: "He should repeat one rak'ah."

وَ رَوَى عَبْدُ اَلرَّحْمَنِ بْنُ اَلْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ، رَجُلٌ لاَ يَدْرِي أَ ثِنْتَيْنِ صَلَّى أَمْ ثَلاَثاً أَمْ أَرْبَعاً فَقَالَ «يُصَلِّي رَكْعَتَيْنِ مِنْ قِيَامٍ ثُمَّ يُسَلِّمُ ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَ هُوَ جَالِسٌ.

Abdurrahman ibn Al-Hajjaj narrated from Abu Ibrahim who said: "I asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who does not know whether he prayed two, three, or four rak'ahs. Imam (a.s) said: 'He should pray two rak'ahs standing, then make salaam (salutation), then pray two more rak'ahs while sitting.'

وَ رُوِيَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ اَلْعَبْدِ اَلصَّالِحِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَشُكُّ فَلاَ يَدْرِي أَ وَاحِدَةً صَلَّى أَوِ اِثْنَتَيْنِ أَوْ ثَلاَثاً أَوْ أَرْبَعاً تَلْتَبِسُ عَلَيْهِ صَلاَتُهُ فَقَالَ «كُلُّ ذَا» فَقُلْتُ نَعَمْ قَالَ «فَلْيَمْضِ فِي صَلاَتِهِ وَ لْيَتَعَوَّذْ بِاللَّهِ مِنَ اَلشَّيْطَانِ اَلرَّجِيمِ فَإِنَّهُ يُوشِكُ أَنْ يَذْهَبَ عَنْهُ.

It was narrated from Ali ibn Abi Hamza that he asked the Righteous Servant (Imam Musa al-Kadhim (a.s)) about a man who doubts and does not know whether he has prayed one, two, three, or four units (rak'ahs) of prayer. His prayer becomes confusing for him. Imam said: "All of that [doubt] applies." I said: "Yes." Imam (a.s) replied: "Then let him continue with his prayer and seek refuge in Allah (swt) from the accursed Satan, for it is likely that this [state of doubt] will go away."

وَ رَوَى سَهْلُ بْنُ اَلْيَسَعِ فِي ذَلِكَ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «يَبْنِي عَلَى يَقِينِهِ وَ يَسْجُدُ سَجْدَتَيِ اَلسَّهْوِ بَعْدَ اَلتَّسْلِيمِ وَ يَتَشَهَّدُ تَشَهُّداً خَفِيفاً.

Sahl ibn al-Yas'a narrated regarding this matter from Imam al-Ridha (a.s), who said: "He should base his actions on certainty and perform the two prostrations of forgetfulness after the Tasleem (salutation), and make a brief tashahhud in them."

وَ قَدْ رُوِيَ: «أَنَّهُ يُصَلِّي رَكْعَةً مِنْ قِيَامٍ وَ رَكْعَتَيْنِ مِنْ جُلُوسٍ.

It has been narrated: "He should pray one rak'ah standing and two rak'ahs sitting."

وليست هذه الأخبار بمختلفة وصاحب السهو بالخيار بأي خبر منها أخذ فهو مصيب.

These narrations are not contradictory, and the person with doubt has the choice to follow any of these reports, and whichever one they follow, they are correct.

وَ رُوِيَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَنَّهُ قَالَ: قَالَ لِي أَبُو اَلْحَسَنِ اَلْأَوَّلُ عَلَيْهِ اَلسَّلاَمُ «إِذَا شَكَكْتَ فَابْنِ عَلَى اَلْيَقِينِ» قَالَ قُلْتُ هَذَا أَصْلٌ قَالَ «نَعَمْ.

It is narrated from Ishaq ibn Ammar who said: "Abul Hasan al-Awwal (a.s) said to me: 'When you are in doubt, rely on what you are certain of.' I said: 'Is this a principle?' Imam (a.s) said: 'Yes.'

وَ سَأَلَ عَبْدُ اَللَّهِ بْنُ أَبِي يَعْفُورٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُصَلِّي رَكْعَتَيْنِ مِنَ اَلْمَكْتُوبَةِ فَلاَ يَجْلِسُ فِيهِمَا فَقَالَ «إِنْ ذَكَرَ وَ هُوَ قَائِمٌ فِي اَلثَّالِثَةِ فَلْيَجْلِسْ وَ إِنْ لَمْ يَذْكُرْ حَتَّى رَكَعَ فَلْيُتِمَّ صَلاَتَهُ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ وَ هُوَ جَالِسٌ قَبْلَ أَنْ يَتَكَلَّمَ.

Abdullah ibn Abi Ya'fur asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who prays two rak'ahs of the obligatory prayer but does not sit in them. Imam (a.s) said: "If he remembers while standing in the third rak'ah, he should sit. If he does not remember until he has already bowed, he should complete his prayer, then prostrate two prostrations while sitting before speaking."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِنْ شَكَّ اَلرَّجُلُ بَعْدَ مَا صَلَّى فَلَمْ يَدْرِ أَ ثَلاَثاً صَلَّى أَمْ أَرْبَعاً وَ كَانَ يَقِينُهُ حِينَ اِنْصَرَفَ أَنَّهُ كَانَ قَدْ أَتَمَّ لَمْ يُعِدِ اَلصَّلاَةَ وَ كَانَ حِينَ اِنْصَرَفَ أَقْرَبَ إِلَى اَلْحَقِّ مِنْهُ بَعْدَ ذَلِكَ.

Muhammad ibn Muslim narrates from Imam Jafar ibn Muhammad Al-Sadiq (a.s): "If a man is uncertain after he has prayed and does not know whether he prayed three or four rak'ahs, and when he finishes, he is certain that he has completed it, he does not need to repeat the prayer. At the time of his departure (after the prayer), his certainty is closer to the truth than it was afterward."

وَ فِي نَوَادِرِ إِبْرَاهِيمَ بْنِ هَاشِمٍ: أَنَّهُ سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ إِمَامٍ يُصَلِّي بِأَرْبَعِ نَفَرٍ أَوْ بِخَمْسٍ فَيُسَبِّحُ اِثْنَانِ عَلَى أَنَّهُمْ صَلَّوْا ثَلاَثاً وَ يُسَبِّحُ ثَلاَثَةٌ عَلَى أَنَّهُمْ صَلَّوْا أَرْبَعاً يَقُولُ هَؤُلاَءِ قُومُوا وَ يَقُولُ هَؤُلاَءِ اُقْعُدُوا وَ اَلْإِمَامُ مَائِلٌ مَعَ أَحَدِهِمَا أَوْ مُعْتَدِلُ اَلْوَهْمِ فَمَا يَجِبُ عَلَيْهِمْ قَالَ «لَيْسَ عَلَى اَلْإِمَامِ سَهْوٌ إِذَا حَفِظَ عَلَيْهِ مَنْ خَلْفَهُ سَهْوَهُ بِاتِّفَاقٍ مِنْهُمْ وَ لَيْسَ عَلَى مَنْ خَلْفَ اَلْإِمَامِ سَهْوٌ إِذَا لَمْ يَسْهُ اَلْإِمَامُ وَ لاَ سَهْوَ فِي سَهْوٍ وَ لَيْسَ فِي اَلْمَغْرِبِ سَهْوٌ وَ لاَ فِي اَلْفَجْرِ سَهْوٌ وَ لاَ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ مِنْ كُلِّ صَلاَةٍ سَهْوٌ، فَإِذَا اِخْتَلَفَ عَلَى اَلْإِمَامِ مَنْ خَلْفَهُ فَعَلَيْهِ وَ عَلَيْهِمْ فِي اَلاِحْتِيَاطِ وَ اَلْإِعَادَةِ وَ اَلْأَخْذِ بِالْجَزْمِ.

In the Nawaadir of Ibrahim ibn Hashim, it is narrated that Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about an Imam leading a prayer with four or five people, and two of them testify that they prayed three rak'ahs, while three testify that they prayed four rak'ahs. Some say, "Stand up," and others say, "Sit down," and the Imam is unsure, either leaning towards one or being uncertain. What should be done? Imam (a.s) said: "There is no fault on the Imam if those behind him agree that he made a mistake. There is no fault on those behind the Imam if the Imam has not erred. There is no confusion in the Maghrib prayer, nor in Fajr, nor in the first two rak'ahs of any prayer. If there is disagreement among those behind the Imam, then both the Imam and the congregation should take precaution and repeat the prayer, acting decisively."

وإن نسيت صلاة ولا تدري أي صلاة هي فصل ركعتين، وثلاث ركعات، وأربع ركعات، فإن كانت الظهر أو العصر أو العشاء الآخرة تكون قد صليت أربعا، وإن كانت المغرب تكون قد صليت ثلاثا، وإن كان الغداة تكون قد صليت ركعتين.وإن تكلمت في صلاتك ناسيا فقلت: " أقيموا صفوفكم " فأتم صلاتك واسجد سجدتي السهو.

And if you forget which prayer you prayed and do not know if it was two, three, or four rak'ahs, then pray two rak'ahs, three rak'ahs, or four rak'ahs. If it was Dhuhr, Asr, or Isha, you have prayed four. If it was Maghrib, you have prayed three. If it was Fajr, you have prayed two. And if you spoke during your prayer by mistake, such as saying, "Straighten the rows," then complete your prayer and perform two prostrations of forgetfulness.

وَ رُوِيَ: «أَنَّهُ مَنْ تَكَلَّمَ فِي صَلاَتِهِ نَاسِياً كَبَّرَ تَكْبِيرَاتٍ وَ مَنْ تَكَلَّمَ فِي صَلاَتِهِ مُتَعَمِّداً فَعَلَيْهِ إِعَادَةُ اَلصَّلاَةِ وَ مَنْ أَنَّ فِي صَلاَتِهِ فَقَدْ تَكَلَّمَ. وإن نسيت الظهر حتى غربت الشمس وقد صليت العصر فان أمكنك أن تصليها قبل ان تفوتك المغرب فابدأ بها والا فصل المغرب ثم صل بعدها الظهر، وان نسيت الظهر وقد ذكرتها وأنت تصلى العصر فاجعل التي تصليها الظهر - إن لم تخش أن يفوتك وقتب العص - ثم صل العصر بعد ذلك، فان خفت أن يفوتك وقت العصر فابدأ بالعصر، وإن نسيت الظهر والعصر ثم ذكرتهما عند غروب الشمس فصل الظهر ثم صل العصر إن كنت لا تخاف فوات إحديهما، فإن خفت أن يفوتك إحداهما فابدأ بالعصر ولا تؤخرها فيكون قد فاتتك جميعا، ثم صل الأولى بعد ذلك على أثرها ومتى فاتتك صلاة فصلها إذا ذكرت فإن ذكرتها وأنت في وقت فريضة أخرى فصل التي أنت في وقتها ثم صل الصلاة الفائتة، ومن فاتته الظهر والعصر جميعا، ثم ذكرهما وقد بقي من النهار بمقدار ما يصليهما جميعا بدأ بالظهر ثم بالعصر، وإن بقي بمقدار ما يصلي إحديهما بدأ بالعصر وإن بقي من النهار بمقدار ما يصلي ست ركعات بدأ بالظهر.

It is narrated: "If someone speaks during their prayer out of forgetfulness, they should make additional takbir (saying 'Allahu Akbar'). But if someone speaks during their prayer intentionally, they must repeat the prayer. If someone makes an utterance during their prayer, they have indeed spoken”. If you forget the Dhuhr (noon) prayer until the sun sets and you have already prayed Asr (afternoon) prayer, then if it is possible to perform Dhuhr before missing Maghrib (sunset) prayer, you should start with Dhuhr. Otherwise, pray Maghrib first and then perform Dhuhr afterward. If you remember Dhuhr while you are performing Asr, then consider the prayer you are performing as Dhuhr—unless you fear that the time for Asr will expire. Then perform Asr after that. If you fear that the time for Asr will expire, perform Asr first. If you forget both Dhuhr and Asr prayers and remember them at sunset, then perform Dhuhr first and then Asr, provided that you do not fear missing one of them. If you fear missing one, perform Asr first, so that neither of them is completely missed. Then, afterward, perform the Dhuhr prayer immediately after. Whenever you miss a prayer, perform it as soon as you remember. If you remember it while you are in the time of another obligatory prayer, perform the current prayer first, then perform the missed prayer afterward. If a person misses both Dhuhr and Asr prayers and remembers them with enough time left in the day to perform both, they should start with Dhuhr and then perform Asr. If there is only enough time to perform one of the two prayers, they should begin with Asr. If there is enough daylight left to perform six units of prayer, they should begin with Dhuhr.

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «لاَ يَفُوتُ اَلصَّلاَةُ مَنْ أَرَادَ اَلصَّلاَةَ وَ لاَ تَفُوتُ صَلاَةُ اَلنَّهَارِ حَتَّى تَغِيبَ اَلشَّمْسُ وَ لاَ صَلاَةُ اَللَّيْلِ حَتَّى يَطْلُعَ اَلْفَجْرُ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "No one misses a prayer who truly desires to pray. The prayer of the day does not miss until the sun sets, and the prayer of the night does not miss until dawn breaks."

وذلك للمضطر والعليل والناسي. وإن نسيت أن تصلي المغرب والعشاء الآخرة فذكرتهما قبل الفجر فصلهما جميعا إن كان الوقت باقيا، وإن خفت أن تفوتك إحداهما فابدأ بالعشاء الآخرة، فإن ذكرتهما بعد الصبح فصل الصبح، ثم المغرب ثم العشاء قبل طلوع الشمس. فإن نمت عن الغداة حتى تطلع الشمس فصل الركعتين ثم صل الغداة. وإن نسيت التشهد في الركعة الثانية وذكرته في الثالثة فأرسل نفسك وتشهد ما لم تركع، فإن ذكرت بعد ما ركعت فامض في صلاتك، فإذا سلمت سجدت سجدتي السهو وتشهدت فيهما التشهد الذي فاتك. وإن رفعت رأسك من السجدة الثانية في الركعة الرابعة وأحدثت فإن كنت قلت الشهادتين فقد مضت صلاتك وإن لم تكن قلت ذلك فقد مضت صلاتك فتوضأ ثم عد إلى مجلسك وتشهد. وإن نسيت التشهد أو التسليم فذكرته وقد فارقت مصلاك فاستقبل القبلة قائما كنت أو قاعدا وتشهد وسلم. ومن استيقن أنه صلى ستا فليعد الصلاة، ومن لم يدر كم صلى ولم يقع وهمه على شئ فليعد الصلاة. وإذا صلى رجل إلى جانب رجل فقام على يساره وهو لا يعلم ثم علم وهو في صلاته حوله إلى يمينه. ومن وجب عليه سجدتا السهو ونسي أن يسجد هما فليسجد هما متى ذكر. ومن دخل مع قوم في الصلاة وهو يرى أنها الأولى وكانت العصر فليجعلها الأولى ويصلي العصر من بعد، ومن قام في الصلاة المكتوبة فسها فظن أنها نافلة أو قام في نافلة فظن أنها مكتوبة فهو على ما افتتح الصلاة عليه. ولا بأس أن يصلي الرجل الظهر خلف من يصلي العصر، ولا يصلي العصر خلف من يصلي الظهر إلا أن يتوهمها العصر فيصلي معه العصر، ثم يعلم أنها كانت الظهر فتجزي عنها.

This applies to the person who is forced, ill, or forgetful. If you forget to pray Maghrib and Isha, and remember them before dawn, pray both if there is still time. If you fear one of them will be missed, begin with Isha. If you remember them after Fajr, pray Fajr first, then Maghrib, then Isha before sunrise. If you miss Fajr until the sun rises, pray two rak'ahs for the missed prayer, then perform Fajr. If you forget the tashahhud (testification) in the second rak'ah and remember it in the third, pause and sit for the tashahhud as long as you have not yet bowed. If you remember after bowing, continue the prayer, and when you finish, perform two prostrations of forgetfulness and recite the missed tashahhud during them. If you raise your head from the second sajdah in the fourth rak'ah and then break your wudu, if you have said the shahada (testification), your prayer is complete. If you have not yet said it, your prayer is invalid; you must perform wudu again and return to your place, then perform the tashahhud. If you forget the tashahhud or the Tasleem (salutation) and realize it after you have moved from your prayer mat, face the Qiblah whether standing or sitting, then recite the tashahhud and Tasleem. If someone is certain that they prayed six rak'ahs, they should repeat the prayer. If someone is unsure how many rak'ahs they prayed, and their doubt does not settle on any particular number, they should repeat the prayer. If a man prays next to another and mistakenly stands on his left, but later realizes while in prayer, he should turn to his right. If someone needs to perform prostrations of forgetfulness but forgets to do so, they should perform them whenever they remember. If a person joins a group in prayer thinking it is the first rak'ah, but it is Asr, they should make it the first rak'ah and complete Asr after. Similarly, if someone stands in a prayer mistakenly thinking it is a voluntary prayer but later realizes it is obligatory, their prayer is valid as it began. It is permissible for someone to pray Dhuhr behind someone praying Asr, but it is not permissible to pray Asr behind someone praying Dhuhr unless they mistakenly think it is Asr, then they pray Asr with him. This will count as their Asr prayer.

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلرِّبَاطِيِّ عَنْ سَعِيدٍ اَلْأَعْرَجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «إِنَّ اَللَّهَ تَبَارَكَ وتَعَالَى أَنَامَ رَسُولَهُ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ، عَنْ صَلاَةِ اَلْفَجْرِ حَتَّى طَلَعَتِ اَلشَّمْسُ ثُمَّ قَامَ فَبَدَأَ فَصَلَّى اَلرَّكْعَتَيْنِ اَللَّتَيْنِ قَبْلَ اَلْفَجْرِ ثُمَّ صَلَّى اَلْفَجْرَ وَ أَسْهَاهُ فِي صَلاَتِهِ فَسَلَّمَ فِي رَكْعَتَيْنِ ثُمَّ وَصَفَ مَا قَالَهُ ذُو اَلشِّمَالَيْنِ وَ إِنَّمَا فَعَلَ ذَلِكَ بِهِ رَحْمَةً لِهَذِهِ اَلْأُمَّةِ لِئَلاَّ يُعَيَّرَ اَلرَّجُلُ اَلْمُسْلِمُ إِذَا هُوَ نَامَ عَنْ صَلاَتِهِ أَوْ سَهَا فِيهَا فَيُقَالُ قَدْ أَصَابَ ذَلِكَ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ.

Al-Hasan ibn Mahbub narrated from Al-Rabati, from Saeed Al-A'raj who said: "I heard Abu Abdullah (a.s) (Imam Ja'far Al-Sadiq (a.s)) say: 'Indeed, Allah (swt), the Blessed and Exalted, caused His Messenger (saws) to sleep through the Fajr prayer until the sun had risen. Then he stood up and prayed the two rak'ahs before Fajr, followed by the Fajr prayer. He forgot during his prayer, so he made a mistake and gave the salutation in two rak'ahs. Then he described what Dhul-Shimālayn (who pointed out the mistake) said. He did this out of mercy for this ummah, so that no Muslim man would be reproached if he sleeps through his prayer or makes a mistake in it, and so that it would be said: 'This happened to the Messenger of Allah (saws).'".

قال مصنف هذا الكتاب رحمه الله: إن الغلاة والمفوضة لعنهم الله ينكرون سهو النبي صلى الله عليه وآله ويقولون: لو جاز أن يسهو عليه السلام في الصلاة لجاز أن يسهو في التبليغ لان الصلاة عليه فريضة كما أن التبليغ عليه فريضة. وهذا لا يلزمنا، وذلك لان جميع الأحوال المشتركة يقع على النبي صلى الله عليه وآله فيها ما يقع على غيره، وهو متعبد بالصلاة كغيره ممن ليس بنبي، وليس كل من سواه بنبي كهو، فالحالة التي اختص بها هي النبوة والتبليغ من شرائطها، ولا يجوز أن يقع عليه في التبليغ ما يقع عليه في الصلاة لأنها عبادة مخصوصة والصلاة عبادة مشتركة، وبها تثبت له العبودية وبإثبات النوم له عن خدمة ربه عز وجل من غير إرادة له وقصد منه إليه نفي الربوبية عنه، لان الذي لا تأخذه سنة ولا نوم هو الله الحي القيوم، وليس سهو النبي صلى الله عليه وآله كسهونا لان سهوه من الله عز وجل وإنما أسهاه ليعلم أنه بشر مخلوق فلا يتخذ ربا معبودا دونه، وليعلم الناس بسهوه حكم السهو متى سهوا، وسهونا من الشيطان وليس للشيطان على النبي صلى الله عليه وآله والأئمة صلوات الله عليهم سلطان " إنما سلطانه على الذين يتولونه والذين هم به مشركون " وعلى من تبعه من الغاوين، ويقول الدافعون لسهو النبي صلى الله عليه وآله: إنه لم يكن في الصحابة من يقال له: ذو اليدين، وإنه لا أصل للرجل ولا للخبر وكذبوا لان الرجل معروف وهو أبو محمد بن عمير بن عبد عمرو المعروف بذي اليدين وقد نقل عن المخالف والمؤالف، وقد أخرجت عنه أخبار في كتاب وصف القتال القاسطين بصفين. وكان شيخنا محمد بن الحسن بن أحمد بن الوليد رحمه اللهيقول: أول درجة في الغلو نفي السهو عن النبي صلى الله عليه وآله، ولو جاز أن ترد الأخبار الواردة في هذا المعنى لجاز أن ترد جميع الأخبار وفي ردها إبطال الدين والشريعة. وأنا أحتسب الاجر في تصنيف كتاب منفرد في إثبات سهو النبي صلى الله عليه وآله والرد على منكريه إن شاء الله تعالى.

The compiler of this book (may Allah (swt) have mercy on him) said: The extremists and those who deny the Imamate, may Allah (swt) curse them, deny the possibility of the Prophet forgetting in prayer. They claim that if it was possible for him to forget in prayer, it would also be possible for him to forget in delivering the message, just as prayer is an obligatory act upon him, so too is the message (tabligh). This claim does not apply to us because all circumstances common to others also apply to the Prophet (saws) in matters like prayer. He was bound by the same obligations in prayer as anyone who is not a Prophet, though the exception for him is his Prophethood and the duty of delivering the message (tabligh). There is no reason to assume that the Prophet would forget in delivering the message as he does in prayer, since prayer is a specific form of worship, whereas delivering the message is a different task. It should be noted that the Prophet’s forgetfulness or mistakes are not like our mistakes. His forgetfulness is willed by Allah (swt), and He made the Prophet forget to show that he is a human being, so that people would not make him an object of worship. Allah (swt) alone is the one who does not sleep or forget. And the forgetfulness of the Prophet is meant to teach the people the rulings of forgetfulness, as it is not from the devil, who has no power over the Prophet (a.s) or the Imams (a.s). His power is only over those who follow him and commit shirk with him. Some opponents have claimed that there was no person called Dhul-Yadayn (the man who pointed out the mistake). They deny his existence and the reports about him. But this is false. Dhul-Yadayn is known, and he was Abu Muhammad ibn Umayr ibn Abd Amr, and he has been reported about by both opponents and supporters. Our teacher, Muhammad ibn Hasan ibn Ahmad ibn al-Walid (may Allah (swt) have mercy on him), used to say: 'The first degree of extremism is to deny the Prophet’s forgetfulness. If such reports were to be rejected, all reports would have to be rejected, which would invalidate the entire religion and its law. I intend to write a separate book to establish the forgetfulness of the Prophet (saws) and refute those who deny it, Insha’Allah (swt).'

وَ سَأَلَ حَمَّادُ بْنُ عُثْمَانَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ فَاتَهُ شَيْءٌ مِنَ اَلصَّلَوَاتِ فَذَكَرَ عِنْدَ طُلُوعِ اَلشَّمْسِ أَوْ عِنْدَ غُرُوبِهَا قَالَ «فَلْيُصَلِّ حِينَ يَذْكُرُ.

Hammad ibn Uthman asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) a person who missed part of their prayers and then remembered it at sunrise or sunset. Imam (a.s) replied: "He should pray as soon as he remembers”.