Tahdhīb al-Aḥkām

قال الشيخ رحمه الله وكل سهو يلحق الانسان في الركعتين الاولتين من فرايضه فعليه اعادة الصلاة يدل على ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And every instance of forgetfulness that befalls a person during the first two units of his obligatory prayer requires him to repeat the prayer.’ What indicates this is:

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ شَكَّ فِي اَلرَّكْعَةِ اَلْأُولَى قَالَ« يَسْتَأْنِفُ»

What was narrated by al-Husayn ibn Sa’id, from al-Nadr, from ‘Asim, from Muhammad ibn Muslim, who said: I asked Abu Ja’far (a.s) about a man who has doubt in the first rak’ah. Imam (a.s) said: "He must start over."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ وَ فَضَالَةَ عَنِ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا شَكَكْتَ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ فَأَعِدْ»

And from him, from Muhammad bin Sinan, from Ibn Maskan and Fadalah, from Husayn bin Uthman, from Ibn Maskan, from Anbasah bin Mus'ab, who said: Abu Abdillah (a.s), peace be upon him, said to me: "If you are doubtful regarding the first two rak‘ahs, then repeat (the prayer)."

وَ عَنْهُ عَنْ أَحْمَدَ اَلْقَرَوِيِّ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ وَ اِبْنِ أَبِي يَعْفُورٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُمَا قَالاَ:« إِذَا لَمْ تَدْرِ أَ وَاحِدَةً صَلَّيْتَ أَمْ ثِنْتَيْنِ فَاسْتَقْبِلْ»

And from him, from Ahmad al-Qarawi, from Aban, from Isma'il al-Ju'fi and Ibn Abi Ya'fur: Abu Ja'far (a.s) and Abu Abdillah (a.s), peace be upon them both, they said: "If you do not know whether you prayed one rak‘ah or two, then start over."

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ: سَأَلَهُ اَلْفُضَيْلُ عَنِ اَلسَّهْوِ فَقَالَ« إِذَا شَكَكْتَ فِي اَلْأُولَيَيْنِ فَأَعِدْ»

And from him, from al-Nadr, from Musa bin Bakr, who said: Al-Fudayl asked Him (a.s) about forgetfulness (in prayer). Imam (a.s) said: "If you are doubtful about first two (rak‘ahs), then repeat (the prayer)."

اَلْحَسَنُ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ قَالَ:« إِذَا سَهَا اَلرَّجُلُ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ مِنَ اَلظُّهْرِ وَاَلْعَصْرِ وَلَمْ يَدْرِ وَاحِدَةً صَلَّى أَمْ ثِنْتَيْنِ فَعَلَيْهِ أَنْ يُعِيدَ اَلصَّلاَةَ»

Al-Hasan, from Zur‘ah, from Sama‘ah, who said: Imam (a.s) said: "If a man is forgetful in the first two rak‘ahs of the Dhuhr and ‘Asr prayers and does not know whether he prayed one or two, then it is obligatory upon him to repeat the prayer."

فَضَالَةُ عَنْ رِفَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ لاَ يَدْرِي أَ رَكْعَةً صَلَّى أَمْ ثِنْتَيْنِ قَالَ« يُعِيدُ»

Fadalah, from Rifa‘ah, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who does not know whether he prayed one rak‘ah or two. Imam (a.s) said: "He should repeat (the prayer)."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا سَهَوْتَ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ فَأَعِدْهُمَا حَتَّى تُثْبِتَهُمَا»

And from him, from Fadalah, from Husayn bin Uthman, from Harun bin Kharijah, from Abu Basir: Abu Abdillah (a.s), peace be upon him, said: "If you are forgetful in the first two rak‘ahs, then repeat them until you establish them firmly."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حَمَّادٍ عَنِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ قَالَ قَالَ لِي:« إِذَا لَمْ تَحْفَظِ اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ فَأَعِدْ صَلاَتَكَ»

And from him, from Fadalah, from Hammad, from al-Fadl bin Abd al-Malik, who said: Imam (a.s) said to me: "If you do not remember the first two rak‘ahs, then repeat your prayer."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ لاَ يَدْرِي أَ وَاحِدَةً صَلَّى أَمْ ثِنْتَيْنِ قَالَ «يُعِيدُ»

Muhammad bin Ya‘qub, from Muhammad bin Isma‘il, from al-Fadl bin Shadhan, and Ali bin Ibrahim, from his father, all from Hammad bin ‘Isa, from Hariz, from Zurarah, from one of them (Imams (a.s)), peace be upon them both, who said: I said to Him (a.s): “A man does not know whether he prayed one rak‘ah or two.” Imam (a.s) said: "He should repeat (the prayer)."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ وَ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ قَالَ: قَالَ لِي أَبُو اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ:« اَلْإِعَادَةُ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ وَ اَلسَّهْوُ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ»

And from him, from Muhammad bin Yahya, from Ahmad bin Muhammad, from al-Hasan bin Ali al-Washa’ and al-Husayn bin Muhammad, from Mu‘alla bin Muhammad, from al-Washa’, who said: Abu al-Hasan al-Ridha (a.s), peace be upon him, said to me: "Repetition is for the first two rak‘ahs, and forgetfulness is for the last two rak‘ahs."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يَدْرِي أَ رَكْعَتَيْنِ صَلَّى أَمْ وَاحِدَةً قَالَ« يُتِمُّ»

As for what was narrated by Ahmad bin Muhammad bin ‘Isa, from Ali bin al-Hakam, from al-Husayn bin Abi al-‘Ala’, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who does not know whether he prayed two rak‘ahs or one. Imam (a.s) said: "He should complete (the prayer)."

وَ مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلسِّنْدِيِّ بْنِ اَلرَّبِيعِ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي اَلرَّجُلِ لاَ يَدْرِي رَكْعَةً صَلَّى أَمِ اِثْنَتَيْنِ قَالَ« يَبْنِي عَلَى اَلرَّكْعَةِ»

And what was narrated by Muhammad bin Ahmad bin Yahya, from al-Sindi bin al-Rabi‘, from al-Hasan bin Mahbub, from Abd al-Rahman bin al-Hajjaj: Abu Ibrahim (a.s), peace be upon him, said regarding a man who does not know whether he prayed one rak‘ah or two. Imam (a.s) said: "He builds upon the one rak‘ah."

وما رواه سعد بن عبد الله عن محمد بن الحسين عن أحمد ابن محمد بن أبى نصر عن عبد الكريم بن عمرو عن عبد الله بن أبي يعفور قال سألت أبا عبد الله عليه السلام عن الرجل لا يدري أركعتين صلى ام واحدة فقال يتم بركعة

And what was narrated by Sa‘d bin Abdillah, from Muhammad bin al-Husayn, from Ahmad bin Muhammad bin Abi Nasr, from Abd al-Karim bin ‘Amr, from Abdillah bin Abi Ya‘fur, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who does not know whether he prayed two rak‘ahs or one. Imam (a.s) said: "He completes (the prayer) with one rak‘ah."

وَ مَا رَوَاهُ سَعْدٌ أَيْضاً عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ لاَ يَدْرِي رَكْعَتَيْنِ صَلَّى أَمْ وَاحِدَةً قَالَ« يُتِمُّ عَلَى صَلاَتِهِ» فاول ما في هذه الاخبار انها لا تعارض ما قدمناه من الاخبار لانها اضعاف هذه ولا يجوز العدول عن الاكثر الى الاقل إلا لدليل ولو كانت هذه الاخبار معارضة لها ومساوية لم يكن فيها ما ينقض ما قدمناه لانه ليس في شئ من هذه الاخبار أن الشك إذا وقع في الاولة والثانية من صلاة الفرايض أو صلاة النوافل وإذا لم يكن هذا في الخبر حملناها على النوافل لان النوافل عندنا لا سهو فيها ويبني الانسان إن شاء على الاقل وإن شاء على الاكثر وإن كان البناء على الاقل افضل ومتى حملنا هذه الاخبار على ما ذكرناه كنا قد جمعنا بينها اجمع ولم نكن قد اطرحنا منها شيئا

And what was narrated by Sa‘d also, from Abu Ja‘far, from al-Husayn bin Sa‘id, from Fadalah bin Ayyub, from al-Husayn bin Abi al-‘Ala’: Abu Abdillah (a.s), peace be upon him, (said) regarding a man who does not know whether he prayed two rak‘ahs or one. Imam (a.s) said: "He completes according to his prayer."

قال الشيخ رحمه الله ومن سهى في فريضة الغداة أو المغرب اعاد يدل على ذلك ما رواه

The first point regarding these reports is that they do not contradict the reports we presented earlier, because those are far more numerous than these, and it is not permissible to abandon the more numerous in favor of the fewer without a proof. Even if these reports were contradictory and equal in number, they still would not invalidate what we have previously presented, because none of these reports states that the doubt occurred in the first or second rak‘ah of the obligatory prayers or the recommended prayers. And since this is not stated in the reports, we interpret them as referring to the recommended prayers, because according to our view, there is no (legal) forgetfulness in the recommended prayers. A person may build upon the lesser if he wishes, or upon the greater if he wishes, though building upon the lesser is preferable. And if we interpret these reports as we have mentioned, then we have reconciled all of them together and have not discarded any of them. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Whoever is forgetful in the obligatory (prayer of) Fajr or Maghrib must repeat (the prayer)." This is supported by what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا شَكَكْتَ فِي اَلْمَغْرِبِ فَأَعِدْ وَ إِذَا شَكَكْتَ فِي اَلْفَجْرِ فَأَعِدْ»

Muhammad bin Ya‘qub, from Ali bin Ibrahim, from his father, and from Muhammad bin Isma‘il, from al-Fadl bin Shadhan, all from Ibn Abi Umayr, from Hafs bin al-Bakhtari and others: Abu Abdillah (a.s), peace be upon him, said: "If you are doubtful in Maghrib, then repeat (the prayer), and if you are doubtful in Fajr, then repeat (the prayer)."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي وَ لاَ يَدْرِي أَ وَاحِدَةً صَلَّى أَمِ اِثْنَتَيْنِ قَالَ« يَسْتَقْبِلُ حَتَّى يَسْتَيْقِنَ أَنَّهُ قَدْ أَتَمَّ وَ فِي اَلْجُمُعَةِ وَ فِي اَلْمَغْرِبِ وَ فِي اَلصَّلاَةِ فِي اَلسَّفَرِ»

And from him, from Ali bin Ibrahim, from his father, from Hammad, from Hariz, from Muhammad bin Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who is praying and does not know whether he prayed one rak‘ah or two. Imam (a.s) said: "He should start over until he is certain that he has completed (the prayer), and this applies in Jumu‘ah, in Maghrib, and in prayer during travel."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَيْسَ فِي اَلْمَغْرِبِ وَ اَلْفَجْرِ سَهْوٌ»

And from him, from Ali bin Ibrahim, from his father, from Muhammad bin ‘Isa, from Yunus, from a man: Abu Ja‘far (a.s), peace be upon him, said: "There is no forgetfulness in Maghrib and Fajr."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ وَ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلسَّهْوِ فِي اَلْمَغْرِبِ قَالَ« يُعِيدُ حَتَّى يَحْفَظَ إِنَّهَا لَيْسَتْ مِثْلَ اَلشَّفْعِ»

Al-Husayn bin Sa‘id, from Safwan and Fadalah, from al-‘Ala’, from Muhammad bin Muslim, from one of them (Imams (a.s)), peace be upon them both, who said: I asked Him (a.s) about forgetfulness in Maghrib. Imam (a.s) said: "He should repeat (the prayer) until he remembers, for it is not like the Shaf‘ (even-numbered prayers)."

وعنه عن محمد بن سنان عن ابن مسكان وفضالة عن حسين عن ابن مسكان عن عنبسة بن مصعب قال قال أبو عبد الله عليه السلام إذا شككت في المغرب فأعد وإذا شككت في الفجر فأعد

And from him, from Muhammad bin Sinan, from Ibn Maskan, and Fadalah, from Husayn, from Ibn Maskan, from Anbasah bin Mus‘ab, who said: Abu Abdillah (a.s), peace be upon him, said: "If you are doubtful in Maghrib, then repeat (the prayer), and if you are doubtful in Fajr, then repeat (the prayer)."

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ اَلْفُضَيْلِ قَالَ: سَأَلْتُهُ عَنِ اَلسَّهْوِ فَقَالَ« فِي صَلاَةِ اَلْمَغْرِبِ إِذَا لَمْ تَحْفَظْ مَا بَيْنَ اَلثَّلاَثِ إِلَى اَلْأَرْبَعِ فَأَعِدْ صَلاَتَكَ»

And from him, from al-Nadr, from Musa bin Bakr, from al-Fudayl, who said: I asked Him (a.s) about forgetfulness. Imam (a.s) said: "In the Maghrib prayer, if you do not remember whether it was three or four (rak‘ahs), then repeat your prayer."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنِ اَلْحَضْرَمِيِّ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلسَّهْوِ فِي صَلاَةِ اَلْغَدَاةِ قَالَ «إِذَا لَمْ تَدْرِ وَاحِدَةً صَلَّيْتَ أَمْ ثِنْتَيْنِ فَأَعِدِ اَلصَّلاَةَ مِنْ أَوَّلِهَا وَ اَلْجُمُعَةُ أَيْضاً إِذَا سَهَا فِيهَا اَلْإِمَامُ فَعَلَيْهِ أَنْ يُعِيدَ اَلصَّلاَةَ لِأَنَّهَا رَكْعَتَانِ وَ اَلْمَغْرِبُ إِذَا سَهَا فِيهَا وَ لَمْ يَدْرِ كَمْ رَكْعَةً صَلَّى فَعَلَيْهِ أَنْ يُعِيدَ اَلصَّلاَةَ»

And from him, from al-Hasan, from Zur‘ah bin Muhammad, from al-Hadrami, from Sama‘ah, who said: I asked Him (a.s) about forgetfulness in the Fajr prayer. Imam (a.s) said: "If you do not know whether you prayed one rak‘ah or two, then repeat the prayer from the beginning. And Jumu‘ah also, if the Imam (of prayer) is forgetful in it, then he must repeat the prayer, because it is two rak‘ahs. And Maghrib, if one is forgetful in it and does not know how many rak‘ahs he prayed, then he must repeat the prayer."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :«إِذَا سَهَوْتَ فِي اَلْمَغْرِبِ فَأَعِدِ اَلصَّلاَةَ»

And from him, from Fadalah, from Husayn bin Uthman, from Harun bin Kharijah, from Abu Basir, who said: Abu Abdillah (a.s), peace be upon him, said: "If you are forgetful in the Maghrib prayer, then repeat the prayer."

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَشُكُّ فِي اَلْفَجْرِ قَالَ« يُعِيدُ» قُلْتُ اَلْمَغْرِبِ قَالَ« نَعَمْ وَ اَلْوَتْرِ وَ اَلْجُمُعَةِ مِنْ غَيْرِ أَنْ أَسْأَلَهُ»

And from him, from Fadalah, from al-‘Ala’, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a man who doubts in the Fajr prayer. Imam (a.s) said: "He should repeat (the prayer)." I asked: (how about) "Maghrib?" Imam (a.s) said: "Yes, and Witr, and Jumu‘ah", without me asking Him (a.s) about them.

وعنه عن ابن أبي عمير عن حماد عن الحلبي عن أبي عبد الله عليه السلام وابن أبي عمير عن حفص بن البختري وغير واحد عن أبي عبد الله عليه السلام قال إذا شككت في المغرب فاعد وإذا شككت في الفجر فاعد

And from him, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, and from Ibn Abi Umayr, from Hafs bin al-Bakhtari and more than one person: Abu Abdillah (a.s), peace be upon him, said: “If you are doubtful in Maghrib, then repeat (the prayer), and if you are doubtful in Fajr, then repeat (the prayer).”

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ: صَلَّيْتُ بِأَصْحَابِيَ اَلْمَغْرِبَ فَلَمَّا أَنْ صَلَّيْتُ رَكْعَتَيْنِ سَلَّمْتُ فَقَالَ بَعْضُهُمْ إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ فَأَعَدْتُ فَأَخْبَرْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ« لَعَلَّكَ أَعَدْتَ» فَقُلْتُ نَعَمْ فَضَحِكَ ثُمَّ قَالَ« إِنَّمَا كَانَ يُجْزِيكَ أَنْ تَقُومَ وَ تَرْكَعَ رَكْعَةً إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ سَهَا فَسَلَّمَ فِي رَكْعَتَيْنِ ثُمَّ ذَكَرَ حَدِيثَ ذِي اَلشِّمَالَيْنِ فَقَالَ ثُمَّ قَامَ فَأَضَافَ إِلَيْهَا رَكْعَتَيْنِ»

As for what was narrated by Sa‘d bin Abdillah, from Ahmad bin Muhammad, from al-Husayn, from Fadalah, from Sayf bin Umayrah, from Abu Bakr al-Hadrami: He (Abu Bakr al-Hadrami) said: “I led my companions in the Maghrib prayer, and when I had prayed two rak‘ahs, I performed the taslim. Some of them said, ‘You only prayed two rak‘ahs.’ So I repeated the prayer. Then I informed Abu Abdillah (a.s), peace be upon him. Imam (a.s) said: "Perhaps you repeated it?" I said: "Yes." Imam (a.s) laughed and then said: "It would have sufficed you to stand and perform one rak‘ah. The Messenger of Allah (swt), peace be upon him and his family, once forgot and performed the taslim after two rak‘ahs.” And then He (a.s) mentioned the narration of Dhu al-Shimalayn, and said: “Then he stood and added two rak‘ahs to it."

وَ رَوَى سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ اَلنَّصْرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّا صَلَّيْنَا اَلْمَغْرِبَ فَسَهَا اَلْإِمَامُ فَسَلَّمَ فِي اَلرَّكْعَتَيْنِ فَأَعَدْنَا اَلصَّلاَةَ فَقَالَ« وَ لِمَ أَعَدْتُمْ أَ لَيْسَ قَدِ اِنْصَرَفَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي رَكْعَتَيْنِ فَأَتَمَّ بِرَكْعَتَيْنِ أَلاَّ أَتْمَمْتُمْ»

And Sa‘d narrated from Muhammad bin al-Husayn, from Ja‘far bin Bashir, from al-Harith bin al-Mughirah al-Nasri, who said: I said to Abu Abdillah (a.s), peace be upon him: “We prayed Maghrib, and the imam (of prayer) was forgetful and performed the taslim after two rak‘ahs, so we repeated the prayer.” Imam (a.s) said: "And why did you repeat it? Did not the Messenger of Allah (swt) (peace be upon him and his family) once leave the prayer after two rak‘ahs and then complete it with two more (rak’ahs)? Should you not have completed it?"

فليس في هذين الخبرين ما ينافي ما قدمناه لان السهو إنما وقع هاهنا في ان سلم في الركعة الثانية ولم يكن السهو قد وقع في اعداد الصلاة ومن سها في التسليم لم يجب عليه إعادة الصلاة بل يجب عليه جبرانه بركعة حسب ما تضمنه الخبران ولو كان السهو واقعا في العدد لوجب اعادة الصلاة من أولها حسب ما قدمناه والذي يكشف عما ذكرناه ما رواه

There is nothing in these two reports that contradicts what we have previously presented, because the forgetfulness here occurred in that the taslim was performed in the second rak‘ah, and not in the counting of the number of rak‘ahs of the prayer. And whoever is forgetful in the taslim is not obligated to repeat the prayer; rather, it is obligatory upon him to compensate for it with one rak‘ah, as these two reports indicate. But if the forgetfulness had occurred in the number (of rak‘ahs), then the prayer would have to be repeated from the beginning, as we have previously stated. What clarifies what we have mentioned is what was narrated:

سَعْدٌ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ اَلرَّازِيِّ 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 فَأَتَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَذَكَرْتُ لَهُ اَلَّذِي كَانَ مِنْ أَمْرِنَا فَقَالَ لِي« أَنْتَ كُنْتَ أَصْوَبَ مِنْهُمْ فِعْلاً إِنَّمَا يُعِيدُ مَنْ لاَ يَدْرِي مَا صَلَّى»

Sa‘d, from Ayyub bin Nuh, from Ali bin al-Nu‘man al-Razi, who said: I (al-Razi) was with some companions of mine on a journey, and I was their Imam (of prayer). I led them in the Maghrib prayer and performed the taslim after the first two rak‘ahs. My companions said: "You only prayed two rak‘ahs with us." We spoke to each other, and they said: "As for us, we will repeat (the prayer)." So I said: "As for me, I will not repeat it; I will complete it with one rak‘ah." So I completed it with one rak‘ah. Then we continued our journey, and I came to Abu Abdillah (a.s), peace be upon him and mentioned to Him (a.s) what had happened with us. Imam (a.s) said to me: "You acted more correctly than they did. Only the one who does not know what he has prayed must repeat (the prayer)."

فبين عليه السلام في هذا الخبر أن من لا يدري ما صلى يجب عليه الاعادة حسب ما قدمناه مع ان في الحديثين الاولين ما يمنع من التعلق بهما وهو حديث ذي الشمالين وسهو النبي صلى الله عليه وآله وهذا مما تمنع العقول منه فاما ما تضمن الحديث الآخر الذي جعلناه شاهدا على الحديثين الاولين من قوله فكلمتهم وكلموني ليس يناقض ما نذكره من إن من تكلم في الصلاة عامدا وجب عليه اعادة الصلاة لشيئين احدهما انه ليس في الخبر انه قال كلمتهم وكلموني عامدا أو ناسيا وإذا لم يكن ذلك فيه حملناه على السهو والثاني انه لو كان فيه تصريح بالعمد لجاز أن يكون المراد به من سلم في الصلاة ناسيا وظن ان ذلك سبب لاستباحة الكلام كما انه سبب لاستباحته بعد الانصراف من الصلاة فلم يجب عليه إعادة الصلاة لجهله به ولارتفاع علمه بانه لا يسوغ ذلك فاما ما رواه

He (a.s), peace be upon him, clarified in this report that whoever does not know what he has prayed is obligated to repeat the prayer, as we have previously mentioned. Moreover, in the first two reports, there is what prevents relying upon them, namely, the hadith of Dhu al-Shimalayn and the forgetfulness of the Prophet (peace be upon him and his family), and this is something that reason rejects. As for the other report, which we used as supporting evidence for the first two, containing the statement: "We spoke to each other, and they spoke to me", this does not contradict what we have mentioned, namely that whoever speaks deliberately during prayer must repeat the prayer, for two reasons. First: the report does not state whether he spoke deliberately or out of forgetfulness, so we interpret it as being due to forgetfulness. Second: even if the report had clearly stated that it was deliberate, it would still be possible that what was meant is that he had performed the taslim out of forgetfulness and thought that this permitted speaking, just as it is permitted after the completion of prayer. Therefore, he would not be obligated to repeat the prayer due to his ignorance of the ruling and his lack of knowledge that such speech was not allowed. As for what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ وَ اَلْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ شَكَّ فِي اَلْمَغْرِبِ فَلَمْ يَدْرِ رَكْعَتَيْنِ صَلَّى أَمْ ثَلاَثَةً قَالَ« يُسَلِّمُ ثُمَّ يَقُومُ فَيُضِيفُ إِلَيْهَا رَكْعَةً» ثُمَّ قَالَ« هَذَا وَ اَللَّهِ مِمَّا لاَ يُقْضَى أَبَداً»

Al-Husayn bin Sa‘id, from Ibn Abi Umayr, from Hammad and al-Hakam bin Miskin, from ‘Ammar al-Sabati, who said: I said to Abu Abdillah (a.s), peace be upon him: “A man doubts in the Maghrib prayer and does not know whether he has prayed two rak‘ahs or three.” Imam (a.s) said: "He performs the taslim, then stands and adds to it one rak‘ah." Then Imam (a.s) said: "By Allah (swt), this is something that is never made up (qadha)."

وَ مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ اَلنَّابِ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ لَمْ يَدْرِ صَلَّى اَلْفَجْرَ رَكْعَتَيْنِ أَوْ رَكْعَةً قَالَ« يَتَشَهَّدُ وَ يَنْصَرِفُ ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَةً فَإِنْ كَانَ صَلَّى رَكْعَتَيْنِ كَانَتْ هَذِهِ تَطَوُّعاً وَ إِنْ كَانَ صَلَّى رَكْعَةً كَانَتْ هَذِهِ تَمَامَ اَلصَّلاَةِ قُلْتُ فَصَلَّى اَلْمَغْرِبَ فَلَمْ يَدْرِ اِثْنَتَيْنِ صَلَّى أَمْ ثَلاَثَةً» قَالَ« يَتَشَهَّدُ وَ يَنْصَرِفُ ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَةً فَإِنْ كَانَ صَلَّى ثَلاَثاً كَانَتْ هَذِهِ تَطَوُّعاً وَإِنْ كَانَ صَلَّى اِثْنَتَيْنِ كَانَتْ هَذِهِ تَمَامَ اَلصَّلاَةِ وَهَذَا وَاَللَّهِ مِمَّا لاَ يُقْضَى أَبَداً»

And what was narrated by Ahmad bin Muhammad bin ‘Isa, from Mu‘awiyah bin Hakim, from Muhammad bin Abi Umayr, from Hammad al-Nabb, from ‘Ammar al-Sabati, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who does not know whether he prayed two rak‘ahs or one in the Fajr prayer. Imam (a.s) said: "He should recite the tashahhud and conclude (the prayer), then stand and pray one rak‘ah. If he had prayed two rak‘ahs, then this (extra) rak‘ah is a recommended prayer (nafilah), and if he had prayed only one rak‘ah, then this is the completion of the prayer." I asked: "And what if he prayed Maghrib and does not know whether he prayed two rak‘ahs or three?" Imam (a.s) said: "He should recite the tashahhud and conclude (the prayer), then stand and pray one rak‘ah. If he had prayed three, then this (extra) rak‘ah is a recommended prayer (nafilah), and if he had prayed two, then this is the completion of the prayer. And by Allah (swt), this is something that is never made up (qadah’)."

وَ عَنْهُ عَنِ اَلْحَجَّالِ عَنْ عَبْدِ اَللَّهِ عَنْ عُبَيْدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ: فِي رَجُلٍ صَلَّى اَلْفَجْرَ رَكْعَةً ثُمَّ ذَهَبَ وَ جَاءَ بَعْدَ مَا أَصْبَحَ وَ ذَكَرَ أَنَّهُ صَلَّى رَكْعَةً قَالَ« يُضِيفُ إِلَيْهَا رَكْعَةً»

And from him, from al-Hajjal, from Abdillah (a.s), from ‘Ubayd: Abu Abdillah (a.s), peace be upon him, said regarding a man who prayed one rak‘ah of Fajr, then went away and came back after morning had begun and remembered that he had prayed only one rak‘ah. Imam (a.s) said: "He should add one rak‘ah to it."

فليس في هذه الاخبار ما يضاد ما ذكرناه لانه ليس في ظاهر هذه الاخبار ان السهو وقع في النافلة أو الفريضة وإنما تضمنت ذكر صلاة الفجر وصلاة المغرب ويجوز أن يكون المراد بها النوافل لان النوافل قد تنسب الى الفجر وكذلك نوافل المغرب تنسب الى المغرب كما ان الفريضة تنسب إليه وإذا احتمل ما قلناه حملناه على ما لا تتناقض فيه الاخبار ويحتمل الخبر ان الاولان وجها آخر وهو أن يكون من شك في الفجر والمغرب فغلب على ظنه الاكثر فلاجل ذلك جاز له أن يبني عليه لان غلبة الظن تقوم مقام العلم وقد بيناه فيما مضى وإن كان مع هذا يعترضه أدنى شك إلا أنه لا حكم له ويكون قوله عليه السلام يضيف إليها ركعة يكون من جهة الاستظهار والاستحباب دون الفرض والايجاب والذي يدل على ذلك ما رواه

There is nothing in these reports that contradicts what we have mentioned, because there is nothing apparent in these reports indicating whether the forgetfulness occurred in a recommended prayer (nafilah) or an obligatory one (fard). They only mention the Fajr and Maghrib prayers, and it is possible that what is meant by them are the recommended prayers (nawafil), because the recommended prayers are often attributed to Fajr, just as the nawafil of Maghrib are attributed to Maghrib, just as the obligatory prayers are attributed to their times. And if what we said is possible, we interpret these reports in a way that avoids contradiction between them. Another possibility in understanding the first two reports is that the person who doubted in Fajr or Maghrib had a predominant assumption (ghalabat al-zann) toward the higher number, and for that reason, it was permitted for him to build upon it, because predominant assumption takes the place of certainty, as we have explained previously. Even if a minor doubt remains, it holds no legal weight. Therefore, His (a.s) statement, peace be upon him, "He adds a rak‘ah to it" would be from the standpoint of precaution and recommendation, not obligation and requirement. What indicates this is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى اَلْمُعَاذِيُّ عَنِ اَلطَّيَالِسِيِّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا ذَهَبَ وَهْمُكَ إِلَى اَلتَّمَامِ أَبَداً فِي كُلِّ صَلاَةٍ فَاسْجُدْ سَجْدَتَيْنِ بِغَيْرِ رُكُوعٍ أَفَهِمْتَ» قُلْتُ نَعَمْ

Muhammad bin Ahmad bin Yahya al-Mu‘adhi, from al-Tayalisi, from Sayf bin Umayrah, from Ishaq bin ‘Ammar, who said: Abu Abdillah (a.s), peace be upon him, said: "If your assumption always leans toward completion (the higher number) in every prayer, then perform two prostrations (sajdatayn) without a ruku‘. Do you understand?" I said: "Yes."

وأما الخبر الاخير الذي تضمن ذكر صلاة الفجر فيحتمل ما قدمناه من النوافل ويحتمل ايضا أن يكون هذا الخبر مخصوصا بمن صلى وظن انه صلى ركعتين ثم تيقن انه صلى ركعة واحدة فانه يضيف إليها ركعة اخرى ولا تجب عليه إعادة الصلاة والاعادة إنما تجب على من يشك فيها فلا يدري صلى ركعة أو ركعتين ولم يتبين ذلك فيجب عليه حينئذ إعادة الصلاة والذي يكشف عما ذكرناه ما رواه

As for the last report which includes mention of the Fajr prayer, it may be interpreted in accordance with what we previously stated, that it refers to the recommended prayers (nawafil). It is also possible that this report is specific to someone who prayed and assumed that he had prayed two rak‘ahs, then became certain that he had only prayed one; in such a case, he adds another rak‘ah to it, and the repetition of the prayer is not obligatory upon him. Repetition is only obligatory upon the one who doubts in the prayer and does not know whether he prayed one rak‘ah or two, and the matter is not clarified for him, then, in that case, he must repeat the prayer. What clarifies what we have mentioned is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ أَجِيءُ إِلَى اَلْإِمَامِ وَ قَدْ سَبَقَنِي بِرَكْعَةٍ فِي اَلْفَجْرِ فَلَمَّا سَلَّمَ وَقَعَ فِي قَلْبِي أَنِّي قَدْ أَتْمَمْتُ فَلَمْ أَزَلْ ذَاكِراً لِلَّهِ حَتَّى طَلَعَتِ اَلشَّمْسُ فَلَمَّا طَلَعَتِ اَلشَّمْسُ نَهَضْتُ فَذَكَرْتُ أَنَّ اَلْإِمَامَ كَانَ قَدْ سَبَقَنِي بِرَكْعَةٍ قَالَ «فَإِنْ كُنْتَ فِي مَقَامِكَ فَأَتِمَّ بِرَكْعَةٍ وَ إِنْ كُنْتَ قَدِ اِنْصَرَفْتَ فَعَلَيْكَ اَلْإِ عَادَةُ» يعني به إذا كان قد أستدبر القبلة

Muhammad bin Ahmad bin Yahya, from Ya‘qub bin Yazid, from Ali bin al-Nu‘man, from al-Husayn bin Abi al-‘Ala’, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) said: "I came to the imam (of prayer) while he had preceded me by one rak‘ah in the Fajr prayer. When he completed the prayer with the taslim, it occurred in my heart that I had completed (my prayer), so I remained engaged in the remembrance of Allah (swt) until the sun rose. When the sun rose, I stood up and remembered that the Imam had preceded me by one rak‘ah." Imam (a.s) said: "If you were still in your place, then complete it with one rak‘ah; but if you had already left, then you must repeat the prayer."

وقوله عليه السلام في الخبر الاول ذهب وجاء محمول على خلافه على انه ذهب وجاء من غير أن يستدبر القبلة يدل على ذلك ما رواه

He means by that: if he had turned his back to the qiblah. And His statement, peace be upon him, (in the first report) "he went and came back," is to be understood differently, that he went and came back without turning his back to the qiblah. What indicates this is what was narrated:

اَلْعَيَّاشِيُّ عَنْ جَعْفَرِ بْنِ أَحْمَدَ قَالَ حَدَّثَنِي عَلِيُّ بْنُ اَلْحُسَيْنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ اَلْعُبَيْدِيِّ عَنْ يُونُسَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سُئِلَ عَنْ رَجُلٍ دَخَلَ مَعَ اَلْإِمَامِ فِي صَلاَتِهِ وَقَدْ سَبَقَهُ بِرَكْعَةٍ فَلَمَّا فَرَغَ اَلْإِمَامُ خَرَجَ مَعَ اَلنَّاسِ ثُمَّ ذَكَرَ أَنَّهُ فَاتَتْهُ رَكْعَةٌ قَالَ« يُعِيدُ رَكْعَةً وَاحِدَةً يَجُوزُ لَهُ إِذَا لَمْ يُحَوِّلْ وَجْهَهُ عَنِ اَلْقِبْلَةِ فَإِذَا حَوَّلَ وَجْهَهُ بِكُلِّيَّةٍ اِسْتَقْبَلَ اَلصَّلاَةَ اِسْتِقْبَالاً»

Al-‘Ayyashi, from Ja‘far bin Ahmad, who said: Ali bin al-Husayn and Ali bin Muhammad narrated to me, from al-‘Ubaydi, from Yunus, from al-‘Ala’, from Muhammad bin Muslim, from one of them (Imams (a.s)), peace be upon them both, who said: He (a.s) was asked about a man who joined the imam (of prayer) in prayer while the imam (of prayer) had already completed one rak‘ah before him. When the imam finished the prayer, the man left with the people, then remembered that he had missed a rak‘ah. Imam (a.s) said: "He should repeat one rak‘ah, it is permissible for him to do so as long as he has not turned his face away from the qiblah. But if he has completely turned his face away, then he must start the prayer anew from the beginning."

قال الشيخ رحمه الله ومن سها في الركعتين الاخيرتين من الظهر أو العصر أو العشاء الآخرة فلم يدر أهو في الثالثة أو في الرابعة فليرجع الى ظنه في ذلك فان كان ظنه في ذلك على واحد منهما أقوى بنى عليه وان اعتدل وهمه في الجميع بنى على الاكثر وقضى ما ظن انه فاته كأن أوهم في ثالثة أو رابعة واستوى ظنه فيهما جميعا فليبن على انه في رابعة ويتشهد ويسلم ثم يقوم فيصلي ركعة واحدة يتشهد فيها أو يصلي ركعتين من جلوس ويتشهد في الثانية منهما

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “Whoever is forgetful in the last two rak‘ahs of the Dhuhr, ‘Asr, or Isha prayer and does not know whether he is in the third or fourth rak‘ah, then he should refer to his assumption regarding that. If his assumption inclines more strongly toward either one of them, he should act upon it. But if his assumption is equal between both possibilities, he should act upon the greater number (assume it is the fourth rak‘ah), and then make up what he assumes he has missed. For example, if he doubts between the third and fourth and his assumption is balanced between them, he should assume he is in the fourth, perform the tashahhud, give the taslim, then stand and perform one rak‘ah with tashahhud in it, or perform two rak‘ahs while sitting, and perform tashahhud in the second of them.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ سَيَابَةَ وَ أَبِي اَلْعَبَّاسِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا لَمْ تَدْرِ ثَلاَثاً صَلَّيْتَ أَوْ أَرْبَعاً وَ وَقَعَ رَأْيُكَ عَلَى اَلثَّلاَثِ فَابْنِ عَلَى اَلثَّلاَثِ وَإِنْ وَقَعَ رَأْيُكَ عَلَى اَلْأَرْبَعِ فَسَلِّمْ وَاِنْصَرِفْ وَإِنِ اِعْتَدَلَ وَهْمُكَ فَانْصَرِفْ وَ صَلِّ رَكْعَتَيْنِ وَ أَنْتَ جَالِسٌ»

Muhammad bin Ya‘qub, from Muhammad bin Yahya, from Ahmad bin Muhammad, from al-Husayn bin Sa‘id, from Fadalah bin Ayyub, from Aban, from Abd al-Rahman bin Sayabah and Abu al-‘Abbas: Abu Abdillah (a.s), peace be upon him, said: "If you do not know whether you have prayed three rak‘ahs or four, and your inclination falls upon three, then build upon three. And if your inclination falls upon four, then give the taslim and depart. But if your doubt is balanced (with no inclination toward either), then depart and pray two rak‘ahs while sitting."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِيمَنْ لاَ يَدْرِي أَ ثَلاَثاً صَلَّى أَمْ أَرْبَعاً وَ وَهْمُهُ فِي ذَلِكَ سَوَاءٌ قَالَ فَقَالَ« إِذَا اِعْتَدَلَ اَلْوَهْمُ فِي اَلثَّلاَثِ وَ اَلْأَرْبَعِ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ صَلَّى رَكْعَةً وَ هُوَ قَائِمٌ وَ إِنْ شَاءَ صَلَّى رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ»

And from him, from Muhammad bin Yahya, from Ahmad bin Muhammad, from Ali bin Hadid, from Jamil, from some of our companions: Abu Abdillah (a.s), peace be upon him, said regarding someone who does not know whether he prayed three rak‘ahs or four, and his doubt between them is equal. Imam (a.s) said: "When the doubt is equal between three and four, then he has a choice: if he wishes, he may pray one rak‘ah while standing, and if he wishes, he may pray two rak‘ahs with four prostrations."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى فَلَمْ يَدْرِ أَ فِي اَلثَّالِثَةِ هُوَ أَمْ فِي اَلرَّابِعَةِ قَالَ« فَمَا ذَهَبَ وَهْمُهُ إِلَيْهِ إِنْ رَأَى أَنَّهُ فِي اَلثَّالِثَةِ وَ فِي قَلْبِهِ مِنَ اَلرَّابِعَةِ شَيْءٌ سَلَّمَ بَيْنَهُ وَ بَيْنَ نَفْسِهِ ثُمَّ صَلَّى رَكْعَتَيْنِ يَقْرَأُ فِيهِمَا بِفَاتِحَةِ اَلْكِتَابِ»

Al-Husayn bin Sa‘id, from Fadalah, from al-Husayn bin ‘Uthman, from Sama‘ah, from Abu Basir, who said: I asked Him (a.s), peace be upon him, about a man who prayed and did not know whether he was in the third rak‘ah or the fourth. Imam (a.s) said: "Whatever his assumption inclines toward, if he thinks he is in the third and there is still something in his heart about the fourth, then he should conclude (the prayer) between himself and his Lord (azj), then pray two rak‘ahs in which he recites the Opening of the Book (Surah al-Fatiha) in both."

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنِ اِسْتَوَى وَهْمُهُ فِي اَلثَّلاَثِ وَ اَلْأَرْبَعِ سَلَّمَ وَ صَلَّى رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ بِفَاتِحَةِ اَلْكِتَابِ وَ هُوَ جَالِسٌ يُقَصِّرُ فِي اَلتَّشَهُّدِ»

And from him, from Fadalah, from al-Husayn bin Abi al-‘Ala’: Abu Abdillah (a.s), peace be upon him, said: "If his doubt is equal between three and four, then he should give the taslim and pray two rak‘ahs and four prostrations, reciting the Opening of the Book (Surah al-Fatiha) in them, while he is seated, shortening the tashahhud."

قال الشيخ رحمه الله وكذلك من سها فلم يدر أهو في الثانية أو الرابعة فان كان ظنه من احديهما أقوى من الاخرى عمل على ظنه فان كان ظنه فيهما سواء بنى على انه في رابعة وتشهد فإذا سلم قام فصلى ركعتين من قيام يقرأ في كل واحدة منهما الحمد وحدها وان شاء سبح

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “And likewise, if one is forgetful and does not know whether he is in the second or the fourth rak‘ah, if his assumption is stronger toward one of them, then he should act according to his assumption. But if his assumption is equal between them, then he should act as if he is in the fourth rak‘ah, perform the tashahhud, and when he gives the taslim, he should stand and pray two rak‘ahs while standing, reciting al-Hamd (Surah al-Fatiha) alone in each of them, and if he wishes, he may recite tasbih instead.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى رَكْعَتَيْنِ فَلاَ يَدْرِي رَكْعَتَانِ هِيَ أَوْ أَرْبَعٌ قَالَ« يُسَلِّمُ ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ بِفَاتِحَةِ اَلْكِتَابِ وَ يَتَشَهَّدُ وَ يَنْصَرِفُ وَ لَيْسَ عَلَيْهِ شَيْءٌ»

Al-Husayn bin Sa‘id, from Hammad, from Hariz, from Muhammad bin Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who prayed two rak‘ahs and does not know whether they were two or four. Imam (a.s) said: "He should give the taslim, then stand and pray two rak‘ahs, reciting the Opening of the Book (Surah al-Fatiha) in them, perform the tashahhud, and then conclude (the prayer), and nothing is required of him."

وَعَنْهُ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا لَمْ تَدْرِ أَرْبَعاً صَلَّيْتَ أَمْ رَكْعَتَيْنِ فَقُمْ وَ اِرْكَعْ رَكْعَتَيْنِ ثُمَّ سَلِّمْ وَ اِرْكَعْ رَكْعَتَيْنِ ثُمَّ سَلِّمْ وَاُسْجُدْ سَجْدَتَيْنِ وَ أَنْتَ جَالِسٌ ثُمَّ تُسَلِّمُ بَعْدَهُمَا»

And from him, from Hammad, from Shu‘ayb, from Abu Basir: Abu Abdillah (a.s), peace be upon him, said: "If you do not know whether you prayed four rak‘ahs or two, then stand and perform two rak‘ahs, then give the taslim. Then perform two more rak‘ahs, then give the taslim, and then perform two prostrations (sajdatayn) while sitting, and then give the taslim after them."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ اِبْنِ مُسْكَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يَدْرِي رَكْعَتَيْنِ صَلَّى أَمْ أَرْبَعاً قَالَ« يَتَشَهَّدُ وَ يُسَلِّمُ ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ يَقْرَأُ فِيهِمَا بِفَاتِحَةِ اَلْكِتَابِ ثُمَّ يَتَشَهَّدُ وَ يُسَلِّمُ وَإِنْ كَانَ قَدْ صَلَّى أَرْبَعاً كَانَتْ هَاتَانِ نَافِلَةً وَ إِنْ كَانَ صَلَّى رَكْعَتَيْنِ كَانَتْ هَاتَانِ إِتْمَامَ اَلْأَرْبَعَةِ وَ إِنْ كَانَ تَكَلَّمَ فَلْيَسْجُدْ سَجْدَتَيِ اَلسَّهْوِ»

Muhammad bin Ya‘qub, from Ali bin Ibrahim, from Muhammad bin ‘Isa, from Yunus, from Ibn Maskan, from Ibn Abi Ya‘fur, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who does not know whether he prayed two rak‘ahs or four. Imam (a.s) said: "He should recite the tashahhud and give the taslim, then stand and pray two rak‘ahs and four prostrations, reciting the Opening of the Book (Surah al-Fatiha) in both of them, then recite the tashahhud and give the taslim. If he had already prayed four, then these two are (counted as) recommended prayers (nafilah), and if he had only prayed two, then these complete the four. And if he spoke (during this state), then he must perform the two prostrations of forgetfulness (sajdatay al-sahw)."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ مَنْ لَمْ يَدْرِ فِي أَرْبَعٍ هُوَ أَوْ فِي ثِنْتَيْنِ وَ قَدْ أَحْرَزَ اَلثِّنْتَيْنِ قَالَ« رَكَعَ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ وَ هُوَ قَائِمٌ بِفَاتِحَةِ اَلْكِتَابِ وَ يَتَشَهَّدُ وَ لاَ شَيْءَ عَلَيْهِ وَ إِذَا لَمْ يَدْرِ فِي ثَلاَثٍ هُوَ أَوْ فِي أَرْبَعٍ وَ قَدْ أَحْرَزَ اَلثَّلاَثَ قَامَ فَأَضَافَ إِلَيْهَا أُخْرَى وَ لاَ شَيْءَ عَلَيْهِ وَ لاَ يَنْقُضِ اَلْيَقِينَ بِالشَّكِّ وَ لاَ يُدْخِلِ اَلشَّكَّ فِي اَلْيَقِينِ وَ لاَ يَخْلِطْ أَحَدَهُمَا بِالْآخَرِ وَ لَكِنَّهُ يَنْقُضُ اَلشَّكَّ بِالْيَقِينِ وَ يُتِمُّ عَلَى اَلْيَقِينِ فَيَبْنِي عَلَيْهِ وَ لاَ يَعْتَدُّ بِالشَّكِّ فِي حَالٍ مِنَ اَلْحَالاَتِ»

And from him, from Ali bin Ibrahim, from his father, and from Muhammad bin Isma‘il, from al-Fadl bin Shadhan, all from Hammad bin ‘Isa, from Hariz, from Zurarah, from one of them (Imams (a.s)), peace be upon them both, who said: I said to Him (a.s): “A person does not know whether he is in the fourth rak‘ah or the second, but he is certain that he has completed two rak‘ahs.” Imam (a.s) said: "He should pray two rak‘ahs and four prostrations while standing, reciting the Opening of the Book (Surah al-Fatiha), and perform the tashahhud, and nothing is upon him. And if he does not know whether he is in the third or the fourth, and he is certain he has completed three rak‘ahs, then he should stand and add one more, and nothing is upon him. One does not nullify certainty with doubt, and one should not insert doubt into certainty, nor mix the two together. Rather, doubt is nullified by certainty, and he completes the prayer based on what is certain and builds upon it, and doubt is not to be regarded in any situation."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ لاَ يَدْرِي صَلَّى رَكْعَتَيْنِ أَمْ أَرْبَعاً قَالَ« يُعِيدُ اَلصَّلاَةَ»

As for what was narrated by al-Husayn bin Sa‘id, from Fadalah, from al-‘Ala’, from Muhammad, who said: I asked Him (a.s) about a man who does not know whether he prayed two rak‘ahs or four. Imam (a.s) said: "He should repeat the prayer."

فلا ينافي الاخبار الاولة لان هذا الخبر محمول على صلاة المغرب أو الغداة التي لا يجوز فيهما الشك على ما بيناه قال الشيخ رحمه الله ولو شك في اثنتين وثلاث واربع واعتدل وهمه بنى على الاربع وتشهد وسلم ثم صلى ركعتين من قيام وتشهد وسلم وصلى ركعتين من جلوس يتشهد أيضا ويسلم

So this does not contradict the earlier reports, because this narration is to be understood as referring to the Maghrib or Fajr prayers, in which doubt is not permitted, as we have already explained. The Shaykh (Al-Mufid), may Allah (swt) support him, said: “And if one doubts between two, three, and four rak‘ahs, and his assumption is balanced among them, then he should build upon four, perform the tashahhud, give the taslim, then pray two rak‘ahs while standing, perform the tashahhud, give the taslim, and then pray two rak‘ahs while sitting, also performing the tashahhud and giving the taslim.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ صَلَّى وَ لَمْ يَدْرِ اِثْنَتَيْنِ صَلَّى أَمْ ثَلاَثاً أَمْ أَرْبَعاً قَالَ« فَيَقُومُ فَيُصَلِّي رَكْعَتَيْنِ مِنْ قِيَامٍ وَ يُسَلِّمُ ثُمَّ يُصَلِّي رَكْعَتَيْنِ مِنْ جُلُوسٍ وَ يُسَلِّمُ فَإِنْ كَانَتْ أَرْبَعَ رَكَعَاتٍ كَانَتِ اَلرَّكْعَتَانِ نَافِلَةً وَ إِلاَّ تَمَّتِ اَلْأَرْبَعُ»

Muhammad bin Ya‘qub, from Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from some of his companions: Abu Abdillah (a.s), peace be upon him, (said) regarding a man who prayed and did not know whether he had prayed two, three, or four rak‘ahs. Imam (a.s) said: "Then he should stand and pray two rak‘ahs while standing and give the taslim, then pray two rak‘ahs while sitting and give the taslim. If he had actually prayed four rak‘ahs, then the two rak‘ahs are counted as recommended (nafilah), and if not, then the four rak‘ahs are completed."

ومن شك فلم يعلم صلى واحدة أم ثنتين أو ثلاثا أو أربعا وجب عليه اعادة الصلاة لانه لم تسلم له الركعتان الاولتان وقد دللنا على ان من لم تسلم له الركعتان الاولتان وجب عليه أن يستأنف الصلاة ويدل عليه أيضا ما رواه

And whoever doubts and does not know whether he has prayed one rak‘ah, or two, or three, or four, it is obligatory upon him to repeat the prayer, because the first two rak‘ahs are not established for him. And we have already demonstrated that whoever does not have certainty regarding the first two rak‘ahs must begin the prayer anew. This is also supported by what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ اِبْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ شَكَكْتَ وَ لَمْ تَدْرِ أَ فِي ثَلاَثٍ أَنْتَ أَمْ فِي اِثْنَتَيْنِ أَمْ فِي وَاحِدَةٍ أَوْ فِي أَرْبَعٍ فَأَعِدْ وَ لاَ تَمْضِ عَلَى اَلشَّكِّ»

Muhammad bin Ahmad bin Yahya, from Ali bin Isma‘il, from Hammad, from Hariz, from Ibn Abi Ya‘fur: Abu Abdillah (a.s), peace be upon him, said: "If you are doubtful and do not know whether you are in the third, or the second, or the first, or the fourth, then repeat (the prayer), and do not proceed based on doubt."

وَ عَنْهُ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ صَفْوَانَ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ كُنْتَ لاَ تَدْرِي كَمْ صَلَّيْتَ وَ لَمْ يَقَعْ وَهْمُكَ عَلَى شَيْءٍ فَأَعِدِ اَلصَّلاَةَ»

And from him, from ‘Abbad bin Sulayman, from Sa‘d bin Sa‘d, from Safwan: Abu al-Hasan (a.s), peace be upon him, said: "If you do not know how many rak‘ahs you have prayed, and your assumption does not settle upon anything, then repeat the prayer."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يَدْرِي كَمْ صَلَّى وَاحِدَةً أَوِ اِثْنَتَيْنِ أَمْ ثَلاَثاً قَالَ« يَبْنِي عَلَى اَلْجَزْمِ وَ يَسْجُدُ سَجْدَتَيِ اَلسَّهْوِ وَ يَتَشَهَّدُ خَفِيفاً»

As for what was narrated by Ahmad bin Muhammad, from al-Hasan bin Ali bin Yaqtin, from his brother al-Husayn bin Ali, from their father Ali bin Yaqtin, who said: I asked Abu al-Hasan (a.s), peace be upon him, about a man who does not know how many rak‘ahs he has prayed, one, or two, or three. Imam (a.s) said: “He should build upon what he is certain of, and perform the two prostrations of forgetfulness (sajdatay al-sahw), and recite a light tashahhud."

فلا ينافي الخبر الاول لانه قال يبني على الجزم والذي يقتضيه الجزم استيناف الصلاة على ما بيناه والامر بسجدتي السهو يكون محمولا على الاستحباب لا لجبران الصلاة

So this does not contradict the first report, because he said: "He should build upon certainty (jazm)," and what certainty necessitates is the restarting of the prayer, as we have previously explained. As for the instruction to perform the two prostrations of forgetfulness (sajdatay al-sahw), it is to be understood as a recommendation (mustahabb), not as a required compensation for the prayer.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ رَجُلٍ صَالِحٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَشُكُّ فَلاَ يَدْرِي وَاحِدَةً صَلَّى أَوِ اِثْنَتَيْنِ أَوْ ثَلاَثاً أَوْ أَرْبَعاً تَلْتَبِسُ عَلَيْهِ صَلاَتُهُ قَالَ« كُلُّ ذَا» قَالَ قُلْتُ نَعَمْ قَالَ« فَلْيَمْضِ فِي صَلاَتِهِ وَ يَتَعَوَّذُ بِاللَّهِ مِنَ اَلشَّيْطَانِ فَإِنَّهُ يُوشِكُ أَنْ يَذْهَبَ عَنْهُ»

As for what was narrated by Muhammad bin Ahmad bin Yahya, from Mu‘awiyah bin Hakim, from Abdillah bin al-Mughirah, from Ali bin Abi Hamzah, from a righteous man, peace be upon him, who said: I asked Him (a.s) about a man who doubts and does not know whether he has prayed one, two, three, or four rak‘ahs, his prayer becomes confused for him. Imam (a.s) said: "All of that?" I said: "Yes." Imam (a.s) said: "Then let him continue in his prayer and seek refuge with Allah (swt) from Shaytan, for soon it will leave him."

فان هذا الخبر محمول على السهو في النوافل وليس في الخبر انه شك في صلاة فريضة ويحتمل ايضا أن يكون المراد به من يكثر سهوه ولا يمكنه التحفظ فيسوغ له أن يمضي في صلاته لانه إن أوجب عليه الاعادة وهو من شانه السهو فلا ينفك من الصلاة على حال فأما من كان نسيانه حينا فانه يجب عليه اعادة الصلاة حسب ما قدمناه يدل على ما ذكرناه

For this report is to be understood as referring to forgetfulness in ‘nawafil’ (recommended prayers), and there is nothing in the report indicating that the doubt occurred in an obligatory prayer (‘fard’). It is also possible that what is meant is a person who frequently forgets and is unable to maintain awareness, in which case it is permitted for him to proceed with his prayer, because if repetition were made obligatory upon him, and forgetfulness is his consistent state, he would never be able to complete a prayer. As for one whose forgetfulness occurs only occasionally, then he is obligated to repeat the prayer, as we have previously stated. What supports what we have mentioned is:

مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ أَبِي بَصِيرٍ قَالاَ: قُلْنَا لَهُ اَلرَّجُلُ يَشُكُّ كَثِيراً فِي صَلاَتِهِ حَتَّى لاَ يَدْرِيَ كَمْ صَلَّى وَ لاَ مَا بَقِيَ عَلَيْهِ قَالَ« يُعِيدُ» قُلْنَا فَإِنَّهُ يَكْثُرُ عَلَيْهِ ذَلِكَ كُلَّمَا أَعَادَ شَكَّ قَالَ« يَمْضِي فِي شَكِّهِ» ثُمَّ قَالَ« لاَ تُعَوِّدُوا اَلْخَبِيثَ مِنْ أَنْفُسِكُمْ نَقْضَ اَلصَّلاَةِ فَتُطْمِعُوهُ فَإِنَّ اَلشَّيْطَانَ خَبِيثٌ مُعْتَادٌ لِمَا عُوِّدَ بِهِ فَلْيَمْضِ أَحَدُكُمْ فِي اَلْوَهْمِ وَلاَ يُكْثِرَنَّ نَقْضَ اَلصَّلاَةِ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ مَرَّاتٍ لَمْ يَعُدْ إِلَيْهِ اَلشَّكُّ» قَالَ زُرَارَةُ ثُمَّ قَالَ« إِنَّمَا يُرِيدُ اَلْخَبِيثُ أَنْ يُطَاعَ فَإِذَا عُصِيَ لَمْ يَعُدْ إِلَى أَحَدِكُمْ»

What was narrated by Muhammad bin Ya‘qub, from Ali bin Ibrahim, from his father, and from Muhammad bin Isma‘il, from al-Fadl bin Shadhan, all from Hammad bin ‘Isa, from Hariz, from Zurarah and Abu Basir, who said: We said to Him (a.s): “A man frequently doubts in his prayer to the extent that he no longer knows how much he has prayed or what remains upon him.” Imam (a.s) said: "He should repeat (the prayer)." We asked: “But it happens to him frequently, every time he repeats, he doubts again.” Imam (a.s) said: "Then he should proceed with his doubt." Then Imam (a.s) said: "Do not accustom the evil one (‘al-khabith’), meaning the Shaytan, from yourselves to breaking the prayer, lest you encourage him, for Shaytan is wicked and becomes accustomed to whatever he is trained with. So let one of you proceed in his assumption and not frequently invalidate the prayer, for if he does that repeatedly, the doubt will not return to him." Zurarah said: “Then Imam (a.s) said: ‘Indeed, the evil one only wants to be obeyed; so when he is disobeyed, he does not return to any one of you.’"

ومن كان في صلاته فلم يدر ما صلى وجب عليه اعادة الصلاة ويدل على ذلك

And whoever is in his prayer and does not know what he has prayed, it is obligatory upon him to repeat the prayer. What supports this is:

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقُومُ فِي اَلصَّلاَةِ فَلاَ يَدْرِي صَلَّى شَيْئاً أَمْ لاَ قَالَ« يَسْتَقْبِلُ»

What was narrated by Muhammad bin Ahmad bin Yahya, from al-‘Amraki, from Ali bin Ja‘far, from his brother (Imam) Musa bin Ja‘far (a.s), peace be upon them both, who said: I asked Him (a.s) about a man who stands in prayer and does not know whether he has prayed anything or not. Imam (a.s) said: "He should start over."

ومن سها في ركعتين من صلاة الليل ثم ذكرهما وقد أوتر أعادهما وأعاد الوتر روى ذلك

And whoever forgets two rak‘ahs from the Night Prayer (‘Salat al-Layl’) and then remembers them after having prayed the ‘Witr’, he must repeat both the two rak‘ahs and the ‘Witr’. This was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ صَلَّى صَلاَةَ اَللَّيْلِ وَ أَوْتَرَ وَ ذَكَرَ أَنَّهُ نَسِيَ رَكْعَتَيْنِ مِنْ صَلاَتِهِ كَيْفَ يَصْنَعُ قَالَ« يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ اَلَّتِي نَسِيَ مَكَانَهُ ثُمَّ يُوتِرُ»

Muhammad bin Ahmad bin Yahya, from Muhammad bin al-Husayn, from Muhammad bin Abdillah bin Hilal, from ‘Uqbah bin Khalid: Abu Abdillah (a.s), peace be upon him, said regarding a man who prayed the Night Prayer and performed the ‘Witr’, then remembered that he had forgotten two rak‘ahs from his prayer, what should he do? Imam (a.s) said: "He should stand and pray the two rak‘ahs that he forgot at that place, then perform the ‘Witr’ again."

ومن سها عن التشهد في النافلة حتى يدخل في الركعة الثالثة ثم ذكر بعد الركوع فليلق الركوع ويقعد ويتشهد ويسلم وليس كذلك في الفريضة لان الفريضة إذا ذكر انه لم يتشهد وقد ركع مضى في صلاته ثم يتشهد بعد التسليم ويسجد سجدتي السهو وقد بيناه فيما مضى والذي يدل على ما قلناه

And whoever forgets the tashahhud in a recommended prayer (‘nafilah’) and enters into the third rak‘ah, then remembers after the ‘ruku’, he should leave the ‘ruku’, sit down, recite the tashahhud, and give the ‘taslim’. This is not the case in obligatory prayer (‘faridah’), because if one remembers after the ‘ruku’ that he did not recite the tashahhud, he should continue with his prayer, then recite the tashahhud after the ‘taslim’ and perform the two prostrations of forgetfulness (‘sajdatay al-sahw’). We have explained this previously. What supports what we have said is:

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ سَهَا فِي رَكْعَتَيْنِ مِنَ اَلنَّافِلَةِ فَلَمْ يَجْلِسْ بَيْنَهُمَا حَتَّى قَامَ فَرَكَعَ فِي اَلثَّالِثَةِ قَالَ «يَدَعُ رَكْعَةً وَ يَجْلِسُ وَ يَتَشَهَّدُ وَ يُسَلِّمُ ثُمَّ يَسْتَأْنِفُ اَلصَّلاَةَ» بَعْدُ

What was narrated by Muhammad bin Ahmad bin Yahya, from Ahmad bin Muhammad, from his father, from Ibn Abi Umayr, from Hammad bin ‘Uthman, from ‘Ubaydallah al-Halabi, who said: I asked Him (a.s) about a man who, in a two-rak‘ah recommended prayer (‘nafilah’), forgot and did not sit between the two rak‘ahs, and then stood and performed the ‘ruku’ in the third. Imam (a.s) said: "He should abandon that rak‘ah, sit down, recite the ‘tashahhud’, and give the ‘taslim’. Then he may begin a new prayer afterward."

مُحَمَّدُ بْنُ مَسْعُودٍ اَلْعَيَّاشِيُّ قَالَ حَدَّثَنِي حَمْدَوَيْهِ بْنُ نُصَيْرٍ قَالَ حَدَّثَنَا أَيُّوبُ بْنُ نُوحٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ أَخْبَرَنَا اِبْنُ مُسْكَانَ عَنِ اَلْحَسَنِ اَلصَّيْقَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي اَلرَّكْعَتَيْنِ مِنَ اَلْوَتْرِ يَقُومُ فَيَنْسَى اَلتَّشَهُّدَ حَتَّى يَرْكَعَ فَيَذْكُرُ وَ هُوَ رَاكِعٌ قَالَ« يَجْلِسُ مِنْ رُكُوعِهِ فَيَتَشَهَّدُ ثُمَّ يَقُومُ فَيُتِمُّ» قَالَ قُلْتُ أَ لَيْسَ قُلْتَ فِي اَلْفَرِيضَةِ إِذَا ذَكَرَ بَعْدَ مَا يَرْكَعُ مَضَى ثُمَّ يَسْجُدُ سَجْدَتَيْنِ بَعْدَ مَا يَنْصَرِفُ وَ يَتَشَهَّدُ فِيهِمَا فَقَالَ «لَيْسَ اَلنَّافِلَةُ مِثْلَ اَلْفَرِيضَةِ»

Muhammad bin Mas‘ud al-‘Ayyashi said: Hamdawayh bin Nusair narrated to me, who said: Ayyub bin Nuh narrated to us, from Abdillah bin al-Mughirah, who said: Ibn Maskan informed us, from al-Hasan al-Sayqal: Abu Abdillah (a.s) (peace be upon him) said regarding a man who is praying the two rak‘ahs of ‘Witr’, and he stands up and forgets the ‘tashahhud’ until he performs ‘ruku’, and then remembers while he is in ‘ruku’. Imam (a.s) said: "He should sit from his ‘ruku’, recite the ‘tashahhud’, then stand and complete (his prayer)." He (narrator) said: “I asked (Imam (a.s)) ‘Did you not say concerning the obligatory prayer, that if one remembers after performing ‘ruku’, he should continue and then perform two prostrations (of forgetfulness) after completing the prayer, and recite the ‘tashahhud’ in them?’ Imam (a.s) said: "The ‘nafilah’ (recommended prayer) is not like the ‘faridah’ (obligatory prayer)."

قال الشيخ رحمه الله ومن سها عن القراءة الى قوله ومن قرأ سورة فقد مضى شرح جميع ذلك ثم قال الشيخ رحمه الله ومن قرأ سورة بعد الحمد ثم أحب ان يقرأ غيرها فله أن يقطعها ويقرأ سواها ما لم يجاوز في قراءتها نصفها ومن قرأ بقل هو الله أحد وقل يا أيها الكافرون لم يكن له الرجوع فيهما

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And whoever errs in the recitation’ up to his statement: ‘And whoever recites a surah’, the explanation of all of that has already passed. Then the Shaykh, may Allah (swt) have mercy on him, said: ‘And whoever recites a surah after ‘al-Hamd’ and then wishes to recite another one, he may abandon it and recite a different one, so long as he has not passed the halfway point of the surah. But if he recites ‘Qul Huwa Allahu Ahad’ or ‘Qul Ya Ayyuhal-Kafirun’, he is not permitted to turn back from them.’

مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَقُومُ فِي اَلصَّلاَةِ فَيُرِيدُ أَنْ يَقْرَأَ سُورَةً فَيَقْرَأُ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ« قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» فَقَالَ« يَرْجِعُ مِنْ كُلِّ سُورَةٍ إِلاَّ مِنْ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ« قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ»

Muhammad bin Ya‘qub, from al-Husayn bin Muhammad, from Abdillah bin ‘Amir, from Ali bin Mahziyar, from Fadalah bin Ayyub, from al-Husayn bin ‘Uthman, from ‘Amr bin Abi Nasr, who said: I said to Abu Abdillah (a.s), peace be upon him: “A man stands in prayer and wants to recite a surah, and he begins with ‘Surah Al-Ikhlas’ and ‘Surah Al-Kafirun’”. Imam (a.s) said: "He may return (change to another surah) from any surah except ‘Qul Huwa Allahu Ahad’ and ‘Qul Ya Ayyuhal-Kafirun’."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ قَرَأَ فِي اَلْغَدَاةِ سُورَةَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» قَالَ« لاَ بَأْسَ وَ مَنِ اِفْتَتَحَ بِسُورَةٍ ثُمَّ بَدَا لَهُ أَنْ يَرْجِعَ فِي سُورَةٍ غَيْرِهَا فَلاَ بَأْسَ إِلاَّ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» فَلاَ يَرْجِعُ مِنْهَا إِلَى غَيْرِهَا وَ كَذَلِكَ« قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ»

Ahmad bin Muhammad bin ‘Isa, from Ibn Maskan, from al-Halabi, who said: I said to Abu Abdillah (a.s), peace be upon him: “A man recites ‘Surah Al-Ikhlas’ in the Fajr prayer.” Imam (a.s) said: "There is no problem. And whoever begins with a surah and then decides to switch to another surah, there is no problem, except for ‘Surah Al-Ikhlas’, from which he may not switch to another, and likewise ‘Surah Al-Kafirun’."

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ اَلْمُثَنَّى اَلْحَنَّاطِ عَنْ أَبِي بَصِيرٍ جَمِيعاً عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَقْرَأُ فِي اَلْمَكْتُوبَةِ بِنِصْفِ اَلسُّورَةِ ثُمَّ يَنْسَى فَيَأْخُذُ فِي أُخْرَى حَتَّى يَفْرُغَ مِنْهَا ثُمَّ يَذْكُرُ قَبْلَ أَنْ يَرْكَعَ قَالَ« يَرْكَعُ وَ لاَ يَضُرُّهُ»

Sa‘d, from Ahmad bin Muhammad, from Muhammad bin Abi Umayr, from Hammad bin ‘Uthman, from ‘Ubaydallah bin Ali al-Halabi; and al-Husayn bin Sa‘id, from Ali bin al-Nu‘man, from Abu al-Sabbah al-Kinani; and Ahmad bin Muhammad bin Abi Nasr, from al-Muthanna al-Hannat, from Abu Basir, all from Abu Abdillah (a.s), peace be upon him: Abu Abdillah (a.s) (said) regarding a man who, in an obligatory prayer (‘al-maktubah’), begins reciting from the middle of a surah, then forgets and begins another surah until he completes it, and then remembers before going into ‘ruku’. Imam (a.s) said: "He should go into ‘ruku’, and it does not harm him."

قال الشيخ رحمه الله ومن سهى عن سجدة الى قوله ومن تكلم فقد مضى شرحه في الباب الذي قبل هذا الباب فلا وجه لاعادته ثم قال رحمه الله ومن تكلم متعمدا في الصلاة بما لم يجز الكلام به في الصلاة اعادها ومن تكلم ساهيا سجد سجدتي السهو ولم يكن عليه اعادة الصلاة

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And whoever forgets a prostration’ up to his statement: ‘And whoever speaks’, its explanation has already passed in the previous chapter, so there is no need to repeat it. Then he, may Allah (swt) have mercy on him, said: ‘Whoever speaks deliberately during the prayer with something that is not permissible to say during the prayer must repeat it. But whoever speaks out of forgetfulness should perform the two prostrations of forgetfulness (‘sajdatay al-sahw’) and is not required to repeat the prayer.’

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَتَكَلَّمُ نَاسِياً فِي اَلصَّلاَةِ يَقُولُ أَقِيمُوا صُفُوفَكُمْ قَالَ« يُتِمُّ صَلاَتَهُ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ» فَقُلْتُ سَجْدَتَيِ اَلسَّهْوِ قَبْلَ اَلتَّسْلِيمِ هُمَا أَوْ بَعْدَهُ قَالَ «بَعْدَهُ»

Muhammad bin Ya‘qub, from Muhammad bin al-Husayn and Muhammad bin Isma‘il, from al-Fadl bin Shadhan, all from Safwan bin Yahya, from Abd al-Rahman bin al-Hajjaj, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who speaks forgetfully during the prayer and says, ‘Straighten your rows.’ Imam (a.s) said: "He should complete his prayer, then perform two prostrations (sajdatay al-sahw)." I asked: "Are the two prostrations of forgetfulness before the ‘taslim’ or after it?" Imam (a.s) said: "After it."

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَسْهُو فِي اَلرَّكْعَتَيْنِ وَيَتَكَلَّمُ قَالَ« يُتِمُّ مَا بَقِيَ مِنْ صَلاَتِهِ تَكَلَّمَ أَوْ لَمْ يَتَكَلَّمْ وَ لاَ شَيْءَ عَلَيْهِ»

As for what was narrated by Sa‘d bin Abdillah, from Abu Ja‘far, from his father, and al-Husayn bin Sa‘id, from Muhammad bin Abi Umayr, from ‘Umar bin Udhaynah, from Zurarah: Abu Ja‘far (a.s), peace be upon him, (said) regarding a man who is forgetful in the first two rak‘ahs and speaks. Imam (a.s) said: "He should complete what remains of his prayer, whether he spoke or did not speak, and there is nothing upon him."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ صَلَّى رَكْعَتَيْنِ مِنَ اَلْمَكْتُوبَةِ فَسَلَّمَ وَ هُوَ يَرَى أَنَّهُ قَدْ أَتَمَّ اَلصَّلاَةَ وَ تَكَلَّمَ ثُمَّ ذَكَرَ أَنَّهُ لَمْ يُصَلِّ غَيْرَ رَكْعَتَيْنِ فَقَالَ «يُتِمُّ مَا بَقِيَ مِنْ صَلاَتِهِ وَ لاَ شَيْءَ عَلَيْهِ»

Al-Husayn bin Sa‘id, from Fadalah, from al-Qasim bin Burayd, from Muhammad bin Muslim: Abu Ja‘far (a.s), peace be upon him, (said) regarding a man who prayed two rak‘ahs of an obligatory prayer (‘al-maktubah’), then gave the ‘taslim’ thinking that he had completed the prayer and spoke, then remembered that he had only prayed two rak‘ah. Imam (a.s) said: "He should complete what remains of his prayer, and there is nothing upon him."

فليس بمناف لما ذكرناه من وجوب سجدتي السهو عليه لانه ليس في هذين الخبرين انه ليس عليه سجدتا السهو وإنما قال وليس عليه شئ ويجوز أن يكون اشار بذلك الى غير ذلك من الوزر والاثم وما يجري مجراهما

So this does not contradict what we have mentioned regarding the obligation of the two prostrations of forgetfulness (‘sajdatay al-sahw’) upon him, because there is nothing in these two reports stating that he is not required to perform the two prostrations of forgetfulness. Rather, the statement "there is nothing upon him" (‘wa la shay’a ‘alayhi’) may be referring to other matters such as sin, blame, or the like, and not a negation of the prostrations themselves.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ نَسِيَ اَلتَّشَهُّدَ فِي اَلصَّلاَةِ قَالَ« إِنْ ذَكَرَ أَنَّهُ قَالَ بِسْمِ اَللَّهِ فَقَطْ فَقَدْ جَازَتْ صَلاَتُهُ وَ إِنْ لَمْ يَذْكُرْ شَيْئاً مِنَ اَلتَّشَهُّدِ أَعَادَ اَلصَّلاَةَ» وَ اَلرَّجُلِ يَذْكُرُ بَعْدَمَا قَامَ وَ تَكَلَّمَ وَمَضَى فِي حَوَائِجِهِ أَنَّهُ إِنَّمَا صَلَّى رَكْعَتَيْنِ فِي اَلظُّهْرِ وَاَلْعَصْرِ وَاَلْعَتَمَةِ وَاَلْمَغْرِبِ قَالَ« يَبْنِي عَلَى صَلاَتِهِ فَيُتِمُّهَا وَ لَوْ بَلَغَ اَلصِّينَ وَ لاَ يُعِيدُ اَلصَّلاَةَ»

As for what was narrated by Muhammad bin Ahmad bin Yahya, from Ahmad bin al-Hasan bin Ali bin Faddal, from ‘Amr bin Sa‘id al-Mada’ini, from Musaddiq bin Sadaqah, from ‘Ammar bin Musa al-Sabati: Abu Abdillah (a.s) (was asked) regarding a man who forgot the ‘tashahhud’ in prayer. Imam (a.s) said: "If he remembers that he at least said ‘Bismillah’, then his prayer is valid. But if he does not remember anything from ‘tashahhud’, he must repeat prayer." And (Imam (a.s) was asked) regarding a man who remembers after having stood up, spoken, and gone about his affairs, that he had only prayed two rak‘ahs in Dhuhr, ‘Asr, Isha, or Maghrib. Imam (a.s) said: "He builds upon his prayer and completes it, even if he had reached China, and he does not need to repeat the prayer."

فليس بمناف لما ذكرنا من ان من تكلم عامدا وجب عليه إعادة الصلاة لان من سها فسلم ثم تكلم بعد ذلك فلم يتعمد الكلام وهو في الصلاة لانه إنما تكلم لظنه أنه قد فرغ من الصلاة فجرى مجرى من هو في الصلاة وتكلم لظنه انه ليس هو في الصلاة ولو أنه حين ذكر انه قد فاته شئ من هذه الصلوات ثم تكلم بعد ذلك عامدا لكان يجب عليه إعادة الصلاة حسب ما قدمناه في المتكلم عامدا ومن شك فلم يدر اثنتين صلى أم ثلاثا فان ذهب وهمه إلى واحد منهما بنى عليه ولا شئ عليه وان اعتدل وهمه بنى على الاكثر وأتم ما فاته إذا سلم وقد قدمنا ما يدل على ذلك ويزيده بيانا ما رواه

So this does not contradict what we have stated, that whoever speaks deliberately during the prayer must repeat the prayer, because the one who forgets and gives the ‘taslim’, then speaks afterward, did not intentionally speak while still regarding himself in a state of prayer. Rather, he spoke thinking he had completed the prayer, and this is like the case of someone who speaks during prayer believing he is not in prayer. However, if he had remembered that something from his prayer was still remaining, and then deliberately spoke after that, it would have been obligatory upon him to repeat the prayer, as we have previously clarified regarding the one who deliberately speaks. As for the one who doubts and does not know whether he prayed two rak‘ahs or three: if his assumption leans toward one of them, then he should build upon it and nothing is required of him. But if his assumption is balanced, he should build upon the greater number and complete what he has missed after giving the ‘taslim’. We have already mentioned what supports this, and what further clarifies it is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ لاَ يَدْرِي أَ وَاحِدَةً صَلَّى أَمِ اِثْنَتَيْنِ قَالَ« يُعِيدُ» قُلْتُ رَجُلٌ لَمْ يَدْرِ اِثْنَتَيْنِ صَلَّى أَمْ ثَلاَثاً قَالَ« إِنْ دَخَلَهُ اَلشَّكُّ بَعْدَ دُخُولِهِ فِي اَلثَّالِثَةِ مَضَى فِي اَلثَّالِثَةِ ثُمَّ صَلَّى اَلْأُخْرَى وَ لاَ شَيْءَ عَلَيْهِ وَ يُسَلِّمُ»

Muhammad bin Ya‘qub, from Ali bin Ibrahim, from his father, from Hammad bin ‘Isa, from Hariz, from Zurarah, from one of them (Imam (a.s)), peace be upon them both, who said: I said to Him (a.s): “A man does not know whether he prayed one rak‘ah or two.” Imam (a.s) said: "He should repeat (the prayer)." I asked: “A man does not know whether he prayed two rak‘ahs or three.” Imam (a.s) said: "If the doubt enters after he has already begun the third rak‘ah, then he should continue in the third, then pray the next rak‘ah (the fourth), and there is nothing upon him, and he should give the taslim."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَدْرِ رَكْعَتَيْنِ صَلَّى أَمْ ثَلاَثاً قَالَ« يُعِيدُ» قُلْتُ أَ لَيْسَ يُقَالُ لاَ يُعِيدُ اَلصَّلاَةَ فَقِيهٌ فَقَالَ« إِنَّمَا ذَلِكَ فِي اَلثَّلاَثِ وَ اَلْأَرْبَعِ»

As for what was narrated by Muhammad bin Ahmad bin Yahya, from Muhammad bin al-Husayn, from Ja‘far, from Hammad bin ‘Isa, from ‘Ubayd bin Zurarah, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a man who does not know whether he prayed two rak‘ahs or three. Imam (a.s) said: "He must repeat (the prayer)." I asked: “Is it not said that a jurist does not repeat the prayer?” Imam (a.s) said: "That is only in the case of doubt between three and four (rak‘ahs)."

فمحمول على صلاة المغرب لان صلاة المغرب قد بينا انه متى شك الانسان فيها وجب عليه استيناف الصلاة فاما ما رواه

So this (narration) is to be understood as referring to the Maghrib prayer, because we have already explained that whenever a person has doubt in the Maghrib prayer, it is obligatory upon him to begin the prayer anew. As for what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يَدْرِي أَ ثَلاَثاً صَلَّى أَمِ اِثْنَتَيْنِ قَالَ« يَبْنِي عَلَى اَلنُّقْصَانِ وَ يَأْخُذُ بِالْجَزْمِ وَ يَتَشَهَّدُ بَعْدَ اِنْصِرَافِهِ تَشَهُّداً خَفِيفاً كَذَلِكَ فِي أَوَّلِ اَلصَّلاَةِ وَ آخِرِهَا»

Ahmad bin Muhammad, from Muhammad bin Sahl, from his father, who said: I asked Abu al-Hasan (a.s), peace be upon him, about a man who does not know whether he prayed three rak‘ahs or two. Imam (a.s) said: "He should build upon the lesser number and act according to what he is certain of. After finishing his prayer, he should recite a light tashahhud. This is to be done both at the beginning of the prayer and at its end."

فالوجه في هذا الخبر انه إنما يبني على النقصان إذا ذهب وهمه إليه ويصلي تمامه احتياطا فاما مع اعتدال الوهم فالبناء على لاكثر أحوط إذا تمم بعد الفراغ من الصلاة على ما بيناه والذي يؤكد ما قلناه ما رواه

The interpretation of this report is that he builds upon the lesser number when his assumption inclines toward it, and he completes the prayer out of precaution. But in the case where the assumption is balanced (no inclination toward either number), then building upon the greater number is more cautious, provided he completes what was possibly missed after finishing the prayer, as we have previously explained. What reinforces what we have said is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« كُلَّمَا دَخَلَ عَلَيْكَ مِنَ اَلشَّكِّ فِي صَلاَتِكَ فَاعْمَلْ عَلَى اَلْأَكْثَرِ» قَالَ« فَإِذَا اِنْصَرَفْتَ فَأَتِمَّ مَا ظَنَنْتَ أَنَّكَ نَقَصْتَ»

Ahmad bin Muhammad, from Muhammad bin Khalid, from al-Hasan bin Ali, from Mu‘adh bin Muslim, from ‘Ammar bin Musa al-Sabati, who said: Abu Abdillah (a.s), peace be upon him, said: "Whenever doubt enters upon you in your prayer, then act according to the greater number." Imam (a.s) said: "Then, after you finish, complete what you think you may have left out."

ومن تيقن انه زاد في الصلاة وجب عليه إعادة الصلاة يدل على ذلك ما رواه

And whoever is certain that he has added something to the prayer, it is obligatory upon him to repeat the prayer. What indicates this is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ اِبْنَيْ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا اِسْتَيْقَنَ اَلرَّجُلُ أَنَّهُ زَادَ فِي صَلاَتِهِ اَلْمَكْتُوبَةِ لَمْ يَعْتَدَّ بِهَا وَ اِسْتَقْبَلَ صَلاَتَهُ اِسْتِقْبَالاً إِذَا كَانَ قَدِ اِسْتَيْقَنَ يَقِيناً»

Muhammad bin Ya‘qub, from Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from ‘Umar bin Udhaynah, from Zurarah and Bukayr, the sons of A‘yan: Abu Ja‘far (a.s), peace be upon him, said: "If a man is certain that he has added something to his obligatory prayer, then he should not count it (as valid), and he must start his prayer over from the beginning, if he has attained definite certainty."

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« مَنْ زَادَ فِي صَلاَتِهِ فَعَلَيْهِ اَلْإِعَادَةُ»

Ali bin Mahziyar, from Fadalah bin Ayyub, from Aban bin ‘Uthman, from Abu Basir, who said: Abu Abdillah (a.s), peace be upon him, said: "Whoever adds to his prayer, it is obligatory upon him to repeat it."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ اِسْتَيْقَنَ بَعْدَ مَا صَلَّى اَلظُّهْرَ أَنَّهُ صَلَّى خَمْساً قَالَ «وَ كَيْفَ اِسْتَيْقَنَ» قُلْتُ عَلِمَ قَالَ« إِنْ كَانَ عَلِمَ أَنَّهُ كَانَ جَلَسَ فِي اَلرَّابِعَةِ فَصَلاَةُ اَلظُّهْرِ تَامَّةٌ وَ لْيَقُمْ فَلْيُضِفْ إِلَى اَلرَّكْعَةِ اَلْخَامِسَةِ رَكْعَةً وَ سَجْدَتَيْنِ فَيَكُونَانِ رَكْعَتَيْنِ نَافِلَةً وَ لاَ شَيْءَ عَلَيْهِ»

Muhammad bin Ahmad bin Yahya, from Muhammad bin al-Husayn, from Muhammad bin Abdillah bin Hilal, from al-‘Ala’, from Muhammad bin Muslim, who said: I asked Abu Ja‘far (a.s) about a man who, after finishing the Dhuhr prayer, becomes certain that he had prayed five rak‘ahs. Imam (a.s) said: "And how did he become certain?" I said: “He knows it (to be certain).” Imam (a.s) said: "If he knows that he had sat in the fourth rak‘ah, then his Dhuhr prayer is complete, and he should stand and add to the fifth rak‘ah another rak‘ah and two prostrations, so they will become two (extra) rak‘ahs as ‘nafilah’ (recommended prayer), and nothing is upon him."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى خَمْساً فَقَالَ« إِنْ كَانَ جَلَسَ فِي اَلرَّابِعَةِ قَدْرَ اَلتَّشَهُّدِ فَقَدْ تَمَّتْ صَلاَتُهُ»

Ahmad bin Muhammad, from Ibn Abi Nasr, from Jamil bin Darraj, from Zurarah, from Abu Ja‘far (a.s), peace be upon him, who said: I asked Him (a.s) about a man who prayed five rak‘ahs. Imam (a.s) said: "If he sat in the fourth rak‘ah for the duration of the tashahhud, then his prayer is complete."

فليس بمناف للخبر الاول لان من جلس في الرابعة ثم قام وصلى ركعة لم يخل بركن من اركان الصلاة وإنما يكون أخل بالتسليم والاخلال بالتسليم لا يوجب إعادة الصلاة حسب ما قدمناه ومتى شك في الرابعة والخامسة بنى على الرابعة وسلم وسجد سجدتي السهو وهما المرغمتان

So this does not contradict the first report, because one who sat in the fourth rak‘ah and then stood and prayed an additional rak‘ah has not invalidated any of the essential pillars (‘arkan’) of the prayer. Rather, what he omitted was the ‘taslim’, and omitting the ‘taslim’ does not necessitate repeating the prayer, as we have previously explained. And whenever one doubts whether he is in the fourth or the fifth rak‘ah, he should build upon the fourth, give the ‘taslim’, and then perform the two prostrations of forgetfulness (‘sajdatay al-sahw’), which are known as ‘al-marghimatan’ (the two that humiliate (Shaytan)).

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كُنْتَ لاَ تَدْرِي أَرْبَعاً صَلَّيْتَ أَمْ خَمْساً فَاسْجُدْ سَجْدَتَيِ اَلسَّهْوِ بَعْدَ تَسْلِيمِكَ ثُمَّ سَلِّمْ بَعْدَهُمَا»

Muhammad bin Ya‘qub narrated from Ali bin Ibrahim, from Muhammad bin ‘Isa, from Yunus bin Abd al-Rahman, from Abdillah bin Sinan: Abu Abdillah (a.s), peace be upon him, said: "If you do not know whether you prayed four or five rak‘ahs, then perform the two prostrations of forgetfulness (‘sajdatay al-sahw’) after your ‘taslim’, then give the ‘taslim’ again after them."

قال الشيخ رحمه الله وسجدتا السهو بعد التسليم يقول الانسان في سجوده قد بينا فيما تقدم ان سجدتي السهو موضعهما بعد التسليم ويؤكد ذلك ايضا ما رواه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘The two prostrations of forgetfulness are performed after the ‘taslim’, and a person says something during his prostration.’ We have already explained previously that the proper place for the two prostrations of forgetfulness (‘sajdatay al-sahw’) is after the ‘taslim’, and this is further confirmed by what was narrated:

سَعْدٌ عَنْ مُوسَى بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ اَلْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« سَجْدَتَا اَلسَّهْوِ بَعْدَ اَلتَّسْلِيمِ وَ قَبْلَ اَلْكَلاَمِ»

Sa‘d, from Musa bin al-Hasan, from Muhammad bin al-Husayn bin Abi al-Khattab, from al-Hasan bin Ali bin Faddal, from Abdillah bin Maymun al-Qaddah, from (Imam) Ja‘far bin Muhammad (a.s), from his father (Imam al Baqir (a.s)): (Imam) Ali (a.s), peace be upon him, said: "The two prostrations of forgetfulness (‘sajdata al-sahw’) are to be performed after the ‘taslim’ and before speaking."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ قَالَ قَالَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: «فِي سَجْدَتَيِ اَلسَّهْوِ إِذَا نَقَصْتَ قَبْلَ اَلتَّسْلِيمِ وَ إِذَا زِدْتَ فَبَعْدَهُ»

As for what was narrated by Ahmad bin Muhammad bin ‘Isa, from al-Barqi, from Sa‘d bin Sa‘d al-Ash‘ari, who said: (Imam) Al-Ridha (a.s), peace be upon him, said: "In the two prostrations of forgetfulness (‘sajdatay al-sahw’), if there was a deficiency (in the prayer), then they are before the ‘taslim’; and if there was an addition, then they are after it."

وَ مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي اَلْجَارُودِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَتَى أَسْجُدُ سَجْدَتَيِ اَلسَّهْوِ قَالَ« قَبْلَ اَلتَّسْلِيمِ فَإِنَّكَ إِذَا سَلَّمْتَ بَعْدُ ذَهَبَتْ حُرْمَةُ صَلاَتِكَ»

And what was narrated by Muhammad bin Ahmad bin Yahya, from Ahmad bin Muhammad, from Ibn Sinan, from Abu al-Jarud, who said: I said to Abu Ja‘far (a.s), peace be upon him: “When should I perform the two prostrations of forgetfulness (‘sajdatay al-sahw’)?” Imam (a.s) said: "Before the ‘taslim’, for if you give the ‘taslim’, the sanctity of your prayer has ended."

فان هذين الخبرين محمولان على ضرب من التقية لانهما موافقان لمذاهب العامة وقال أبو جعفر محمد بن علي بن بابويه رحمه الله انا افتي بهما في حال التقية

For indeed, these two narrations are to be understood as being related to a form of ‘taqiyyah’ (dissimulation), because they are in agreement with the doctrines of the common (Sunni) sects. And Abu Ja‘far Muhammad ibn Ali ibn Babawayh, may Allah (swt) have mercy on him, said: "I issue legal verdicts (‘fatawa’) based on them in situations of ‘taqiyyah’."

وَ أَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ سَجْدَتَيِ اَلسَّهْوِ هَلْ فِيهِمَا تَكْبِيرٌ أَوْ تَسْبِيحٌ فَقَالَ« لاَ إِنَّهُمَا سَجْدَتَانِ فَقَطْ فَإِنْ كَانَ اَلَّذِي سَهَا هُوَ اَلْإِمَامَ كَبَّرَ إِذَا سَجَدَ وَ إِذَا رَفَعَ رَأْسَهُ لِيُعْلِمَ مَنْ خَلْفَهُ أَنَّهُ قَدْسَهَا وَ لَيْسَ عَلَيْهِ أَنْ يُسَبِّحَ فِيهِمَا وَ لاَ فِيهِمَا تَشَهُّدٌ بَعْدَ اَلسَّجْدَتَيْنِ»

And as for what was narrated by Sa‘d bin Abdillah, from Ahmad bin al-Hasan bin Ali bin Faddal, from ‘Amr bin Sa‘id al-Mada’ini, from Musaddiq bin Sadaqah, from ‘Ammar bin Musa al-Sabati, from Abu Abdillah (a.s) (peace be upon him), who said: I asked Him (a.s) about the two prostrations of forgetfulness (‘sajdatay al-sahw’), is there in them any ‘takbir’ (saying "Allahu Akbar") or ‘tasbih’ (glorification)? Imam (a.s) said: "No, they are only two prostrations. But if the one who erred is the imam (of prayer), then he says ‘takbir’ when he goes into prostration and when he raises his head, in order to inform those behind him that he has made an error. He is not required to say ‘tasbih’ in them, and there is no ‘tashahhud’ after the two prostrations."

فالمراد بهذا الخبر انه ليس فيهما تسبيح وتشهد كالتسبيح والتشهد في الصلوات من التطويل فيهما دون أن يكون المراد به نفي التسبيح والتشهد على كل حال وعندنا ان المسنون أن يخفف الانسان في التشهد الذي بعد سجدتي السهو ويحمد الله تعالى في السجود ويصلي على نبيه صلى الله عليه وآله بلا تطويل والذي يكشف عما ذكرناه

So the meaning of this report is that there is no ‘tasbih’ and ‘tashahhud’ in them in the same manner as in the regular prayers, meaning without lengthening them, rather than the intention being to deny ‘tasbih’ and ‘tashahhud’ in every form or in all cases. According to us, the recommended practice (‘sunnah’) is that a person performs a light ‘tashahhud’ after the two prostrations of forgetfulness, and praises Allah (swt), the Exalted, in the prostrations and sends blessings upon His Prophet (saws), peace and blessings be upon him and his family, but without elaboration or prolongation. What clarifies what we have mentioned is:

مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« إِذَا لَمْ تَدْرِ أَرْبَعاً صَلَّيْتَ أَمْ خَمْساً أَمْ نَقَصْتَ أَمْ زِدْتَ فَتَشَهَّدْ وَ سَلِّمْ وَ اُسْجُدْ سَجْدَتَيْنِ بِغَيْرِ رُكُوعٍ وَ لاَ قِرَاءَةٍ تَتَشَهَّدُ فِيهِمَا تَشَهُّداً خَفِيفاً»

What was narrated by Sa‘d bin Abdillah, from Abu Ja‘far, from Muhammad bin Abi Umayr, from Hammad bin ‘Uthman, from ‘Ubaydallah bin Ali al-Halabi: Abu Abdillah (a.s), peace be upon him, said: "If you do not know whether you have prayed four rak‘ahs or five, or whether you have omitted or added something, then perform the tashahhud, give the salam, and perform two prostrations (‘sajdatayn’) without bowing (‘ruku’) or recitation, and in them recite a light tashahhud."

فأما ما يستحب من الاقوال في هاتين السجدتين

As for what is recommended from the sayings in these two prostrations.

فَمَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: فِي سَجْدَتَيِ اَلسَّهْوِ« بِسْمِ اَللَّهِ وَبِاللَّهِ وَصَلَّى اَللَّهُ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ» قَالَ وَ سَمِعْتُهُ مَرَّةً أُخْرَى يَقُولُ فِيهِمَا« بِسْمِ اَللَّهِ وَ بِاللَّهِ وَ اَلسَّلاَمُ عَلَيْكَ أَيُّهَا اَلنَّبِيُّ وَ رَحْمَةُ اَللَّهِ وَ بَرَكَاتُهُ»

As for what was narrated by Sa‘d bin Abdillah, from Abi Ja‘far, from his father, from Muhammad bin Abi Umayr, from Hammad bin ‘Uthman, from ‘Ubaydallah al-Halabi, who said: I heard Abu Abdillah (a.s), peace be upon him, say regarding the two prostrations of forgetfulness: ‘In the name of Allah (swt), and by Allah (swt), and may Allah (swt) send blessings upon Muhammad (saws) and upon the family of Muhammad (saws).’ He (narrator) said: “And I heard Him (a.s) on another occasion say in them: ‘In the Name of Allah (swt), and by Allah (swt), and peace be upon you, O Prophet (saws), and the mercy of Allah (swt) and His blessings.’

قال الشيخ رحمه الله من ترك صلاة من الخمس متعمدا أو ناسيا ولم يدر أيها هي صلى أربع ركعات وثلاثا وركعتين

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘Whoever deliberately or forgetfully misses one of the five (daily) prayers and does not know which one it is, then he should perform four rak‘ahs, and three, and two.’

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ نَسِيَ صَلاَةً مِنْ صَلاَةِ يَوْمِهِ وَاحِدَةً وَ لَمْ يَدْرِ أَيُّ صَلاَةٍ هِيَ صَلَّى رَكْعَتَيْنِ وَ ثَلاَثاً وَ أَرْبَعاً»

Ahmad bin Muhammad bin ‘Isa, from al-Hasan bin Ali al-Washsha’, from Ali bin Asbat, from more than one of our companions: Abu Abdillah (a.s), said: "Whoever forgets one of the prayers of his day and does not know which prayer it is, he should perform two rak’ahs, three, and four."

وَ رَوَى هَذَا اَلْحَدِيثَ

And this hadith was also narrated by:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مِثْلَهُ

Muhammad bin Ahmad bin Yahya, from Muhammad bin al-Husayn bin Abi al-Khattab, from Ali bin Asbat, from more than one of our companions, from Abu Abdillah (a.s):, the same (narration).

اَلْعَيَّاشِيُّ عَنْ جَعْفَرِ بْنِ أَحْمَدَ قَالَ حَدَّثَنِي عَلِيُّ بْنُ اَلْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَامَ فِي اَلصَّلاَةِ اَلْمَكْتُوبَةِ فَسَهَا فَظَنَّ أَنَّهَا نَافِلَةٌ أَوْ قَامَ فِي اَلنَّافِلَةِ فَظَنَّ أَنَّهَا مَكْتُوبَةٌ قَالَ« هِيَ عَلَى مَا اِفْتَتَحَ اَلصَّلاَةَ عَلَيْهِ»

Al-‘Ayyashi, from Ja‘far bin Ahmad, said Ali bin al-Hasan and Ali bin Muhammad narrated to me, from Muhammad bin ‘Isa, from Yunus, from Mu‘awiyah, who said: I asked Abu Abdillah (a.s) about a man who stood to pray an obligatory prayer (‘al-maktubah’), then became confused and thought it was a recommended prayer (‘nafilah’), or he stood to pray a ‘nafilah’ and thought it was an obligatory prayer. Imam (a.s) said: “It is according to what he began the prayer with.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: وَسَأَلْتُهُ عَنْ رَجُلٍ أَمَّ قَوْماً فِي اَلْعَصْرِ فَذَكَرَ وَهُوَ يُصَلِّي بِهِمْ أَنَّهُ لَمْ يَكُنْ صَلَّى اَلْأُولَى قَالَ« فَلْيَجْعَلْهَا اَلْأُولَى اَلَّتِي فَاتَتْهُ وَ اِسْتَأْنَفَ اَلْعَصْرَ وَ قَدْ قَضَى اَلْقَوْمُ صَلاَتَهُمْ»

And from him, from Muhammad bin Nusayr, who said: Muhammad bin Isa narrated to us, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s): And I asked Him (a.s) about a man who led a group in prayer for ‘Asr, then remembered while he was praying with them that he had not yet prayed Dhuhr. Imam (a.s) said: “Then he should count it as the Dhuhr which he had missed, and begin ‘Asr anew. As for the people, they have completed their prayer."

قال الشيخ رحمه الله ومن فاتته صلوات كثيرة لم يحص عددها ولا عرف أيها هي من الخمس صلوات على التعيين أو كانت الخمس بأجمعها فاتته له مدة ولا يحصيها فليصل أربعا وثلاثا واثنتين في كل وقت لا يتضيق لصلاة حاضرة وليكثر من ذلك حتى يغلب على ظنه انه قد قضى ما فاته وزاد عليه قد بينا انه إذا لم يتعين له ما فاته يصلي اربعا وثلاثا واثنتين في كل وقت فاما ما يدل على انه يجب أن يكثر منه فهو ما قد ثبت ان قضاء الفرايض واجب وإذا ثبت قضاؤها ولم يمكنه أن يتخلص من ذلك إلا بأن يستكثر منها وجب عليه الاستكثار منها ويزيد ذلك وضوحا ان النوافل التي لا يجب قضاؤها قد رغب في قضائها إذا كان حكمها هذا الحكم فالفرايض بذلك أولى والذي روى ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘Whoever has missed many prayers and does not know their number, nor does he know which of the five prayers they are specifically, or if he has missed all five for a period he cannot calculate, then he should pray four rak‘ahs, three, and two during every time that is not restricted by the obligation of a current prayer. And he should increase that until he overcomes the assumption that he has made up what he missed and added to it.’ We have explained that when it is not specified which prayers he missed, he should pray four, three, and two rak‘ahs in every time. As for what indicates that it is obligatory to increase such prayers, it is that the making up (‘qadahʾ’) of the obligatory prayers is indeed obligatory. And when their making up is obligatory and he cannot be free of that responsibility except by doing more, then it becomes obligatory upon him to increase them. And to make this even clearer: the ‘nafilah’ (recommended) prayers, for which making up is not obligatory, are still recommended to be made up. So if that is the case with ‘nafilah’, then the obligatory prayers are even more deserving of this. What has been narrated regarding this is:

محمد بن يعقوب عن علي بن ابراهيم عن أبيه عن عمرو ابن عثمان عن علي بن عبد الله عن عبد الله بن سنان قال قلت لابي عبد الله ومحمد بن أحمد بن يحيى عن أبى اسحاق عن عمرو بن عثمان عن ابراهيم بن عبد الله ابن سام قال قلت لابي عبد الله رجل عليه من صلاة النوافل ما لا يدري ما هو من كثرته كيف يصنع؟ قال فيصلي حتى لا يدري كم صلى من كثرته فيكون قد قضى بقدر ما عليه قلت فانه ترك ولا يقدر على القضاء من شغله قال ان كان شغله في طلب معيشة لا بد منها أو حاجة لاخ مؤمن فلا شئ عليه وان كان شغله للدنيا وتشاغل بها عن الصلاة فعليه القضاء والا لقي الله مستخفا متهاونا مضيعا لسنة رسول الله ص قلت فانه لا يقدر على القضاء فهل يصلح أن يتصدق فسكت مليا ثم قال نعم ليتصدق بصدقة قلت وما يتصدق؟ قال بقدر قوته وأدنى ذلك مد فقال مد لكل مسكين مكان كل صلاة قلت وكم الصلاة التي يجب فيها لكل مسكين مد؟ فقال لكل ركعتين من صلاة الليل وكل ركعتين من صلاة النهار فقلت لا يقدر فقال مد لكل أربع ركعات فقلت لا يقدر فقال مد لصلاة الليل ومد لصلاة النهار والصلاة أفضل والصلاة أفضل والصلاة أفضل

Muhammad bin Ya‘qub, from Ali bin Ibrahim, from his father, from ‘Amr bin Uthman, from Ali bin Abdillah, from Abdillah bin Sinan, who said: I said to Abu Abdillah (a.s), and also from Muhammad bin Ahmad bin Yahya, from Abu Ishaq, from ‘Amr bin Uthman, from Ibrahim bin Abdillah bin Sam, who said: I said to Abu Abdillah (a.s): “A man has upon him such a great number of missed ‘nafilah’ prayers that he does not know what they are due to their amount, what should he do?” Imam (a.s) said: “Then he should pray until he no longer knows how many he has prayed because of their abundance, and that way he will have fulfilled what was upon him.” I asked: “Suppose he left them and is not able to make them up due to being busy?” Imam (a.s) said: “If he was busy (occupied) in the pursuit of livelihood that is necessary, or a need of a believing brother, then there is nothing upon him. But if he was busy (occupied) for worldly affairs and he occupied himself with them instead of prayer, then he must make them up, otherwise he will meet Allah (swt) having shown negligence, disrespect, and disregard for Sunnah of Messenger of Allah (swt).” I asked: “If he is unable to make them up, is it acceptable for him to give charity?” He (a.s) was silent for a while, then said: “Yes, let him give charity.” I asked: “And what amount of charity?” Imam (a.s) said: “According to his ability, and the minimum is a ‘mudd’.” Then Imam (a.s) said: “A ‘mudd’ for every poor person in place of each prayer.” I asked: “And how many prayers would require a ‘mudd’ for each?” Imam (a.s) said: “For every two rak’ahs of night prayer, and every two rak’ahs of daytime prayer.” I asked: “Suppose he is unable?” Imam (a.s) said: “A ‘mudd’ for every four rak’ahs.” I asked: “Suppose he is still unable?” Imam (a.s) said: “A ‘mudd’ for the night prayer and a ‘mudd’ for the daytime prayer. And the prayer is better, the prayer is better, the prayer is better.”

لي بن ابراهيم عن أبيه عن ابن أبي عمير عن مرازم قال سأل إسماعيل بن جابر أبا عبد الله عليه السلام فقال اصلحك الله ان علي نوافل كثيره فكيف اصنع؟ فقال اقضها فقال له انها اكثر من ذلك قال اقضها قال لا احصيها قال توخ قال مرازم وكنت مرضت أربعة اشهر لم اتنفل فيها فقلت أصلحك الله أو جعلت فداك إني مرضت أربعة أشهر لم اصل فيها نافلة فقال ليس عليك قضاء إن المريض ليس كالصحيح كلما غلب الله عليه فالله أولى بالعذر فيه

Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from Marazim, who said: Isma‘il bin Jabir asked Abu Abdillah (a.s), saying: "May Allah (swt) set you right, I have many missed ‘nafilah’ prayers, what should I do?" Imam (a.s) said: "Make them up (as qadha)." I asked: "They are more than that (too many)." Imam (a.s) said: "Make them up." I said: "I cannot count them." Imam (a.s) said: "Approximate (estimate)." Marazim said: I was ill for four months and did not perform ‘nafilah’ prayers during that time, so I asked (Imam (a.s): "May Allah (swt) set you right or may I be your ransom, I was ill for four months and did not perform any ‘nafilah’ prayers during that time." Imam (a.s) said: "There is no ‘qadha’ upon you. The sick is not like the healthy. Whatever overcomes one by Allah’s (swt) will, then Allah (swt) is more entitled to excuse him in it."

قال الشيخ رحمه الله ومن التفت في صلاة فريضة حتى يرى من خلفه وجب عليه إعادة الصلاة يدل على ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘Whoever turns his head in an obligatory prayer to the extent that he sees what is behind him, it becomes obligatory upon him to repeat the prayer.’ This is supported by:

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ أَنَّهُ سَمِعَ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «اَلاِلْتِفَاتُ يَقْطَعُ اَلصَّلاَةَ إِذَا كَانَ بِكُلِّهِ»

What was narrated by al-Husayn bin Sa’id, from Ibn Abi ‘Umayr, from ‘Umar bin Udhayna, from Zurarah, who said: He (Zurarah) heard Abu Ja’far (a.s) say: ‘"Turning (the head) invalidates the prayer when it is with the whole (of the body)."‘

وَ عَنْهُ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ هَلْ يَلْتَفِتُ اَلرَّجُلُ فِي صَلاَتِهِ فَقَالَ« لاَ وَ لاَ يَنْقُضُ أَصَابِعَهُ»

And from him, from Safwan, from al-’Alaʾ, from Muhammad bin Muslim, from Abu Ja’far (a.s), who said: I asked Him (a.s): "May a man turn his head during his prayer?" Imam (a.s) said: "No, and he should not crack his fingers either."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا اِسْتَقْبَلْتَ اَلْقِبْلَةَ بِوَجْهِكَ فَلاَ تَقْلِبْ وَجْهَكَ عَنِ اَلْقِبْلَةِ فَتَفْسُدَ صَلاَتُكَ فَإِنَّ اَللَّهَ تَعَالَى قَالَ لِنَبِيِّهِ عَلَيْهِ اَلسَّلاَمُ فِي اَلْفَرِيضَةِ« فَوَلِّ وَجْهَكَ شَطْرَ اَلْمَسْجِدِ اَلْحَرٰامِ وَ حَيْثُ مٰا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ» وَ اِخْشَعْ بَصَرَكَ وَ لاَ تَرْفَعْهُ إِلَى اَلسَّمَاءِ وَ لَكِنْ حِذَاءَ وَجْهِكَ فِي مَوْضِعِ سُجُودِكَ»

Muhammad bin Ya‘qub, from Ali bin Ibrahim, from his father, from Hammad, from Hariz, from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: “When you face the qiblah with your face, do not turn your face away from the qiblah, lest your prayer become invalid. For indeed, Allah (swt) the Exalted said to His Prophet (saws), peace be upon him, regarding the obligatory prayer: ‘So turn your face toward the Sacred Mosque, and wherever you are, turn your faces toward it’ (Surah Baqarah 2:144 & 2:150). And lower your gaze, and do not raise it to the sky, but rather let it be aligned with your face at the place of your prostration."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصِيبُهُ اَلرُّعَافُ وَ هُوَ فِي اَلصَّلاَةِ فَقَالَ« إِنْ قَدَرَ عَلَى مَاءٍ عِنْدَهُ يَمِيناً أَوْ شِمَالاً بَيْنَ يَدَيْهِ وَ هُوَ مُسْتَقْبِلُ اَلْقِبْلَةِ فَلْيَغْسِلْهُ عَنْهُ ثُمَّ لْيُصَلِّ مَا بَقِيَ مِنْ صَلاَتِهِ وَ إِنْ لَمْ يَقْدِرْ عَلَى مَاءٍ حَتَّى يَنْصَرِفَ بِوَجْهِهِ أَوْ يَتَكَلَّمَ فَقَدْ قَطَعَ صَلاَتَهُ»

And from him, from Ali bin Ibrahim, from his father, from Ibn Abi ‘Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), who said: I asked Him (a.s) about a man who experiences nosebleed (‘ru’af’) while in prayer. Imam (a.s) said: "If he is able to find water near him, whether to his right, left, or in front of him, while still facing the qiblah, then let him wash it off and continue with the remainder of his prayer. But if he is not able to find water without turning his face away or speaking, then his prayer is invalidated."

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلْحَمِيدِ عَنْ عَبْدِ اَلْمَلِكِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلاِلْتِفَاتِ فِي اَلصَّلاَةِ أَ يَقْطَعُ اَلصَّلاَةَ فَقَالَ« لاَ وَ مَا أُحِبُّ أَنْ يُفْعَلَ» فالمراد بهذا الخبر هو انه إذا لم يلتفت الى ورائه وإنما يلتفت يمينا وشمالا فان ذلك لا يقطع الصلاة وإن كان منقصا لها فأما إذا كان الالتفات بالكلية فانه يقطع الصلاة حسب ما قدمناه

As for what was narrated by Sa’d bin Abdillah, from Muhammad bin al-Husayn, from Ja’far bin Bashir, from Hammad bin Uthman, from Abd al-Hamid, from Abd al-Malik, who said: I asked Abu Abdillah (a.s) about turning the head in prayer, does it invalidate the prayer? Imam (a.s) said: "No, but I do not like it to be done."

قال الشيخ رحمه الله ومن ظن انه على طهارة فصلى ثم علم بعد ذلك انه على غير طهارة تطهر وأعاد الصلاة وكذلك من صلى في ثوب وظن انه طاهر ثم عرف بعد ذلك انه كان نجسا ففرط في صلاته فيه من غير تأمل له أعاد الصلاة فقد بينا ذلك في باب الطهارة وشرحناه ويؤكده ايضا ما رواه

So the meaning of this narration is that if one does not turn entirely behind but only turns slightly to the right or to the left, then this does not invalidate the prayer, even though it detracts from it. As for when the turning is complete, then it does invalidate the prayer, as we have previously explained. The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘Whoever assumes that he is in a state of purity and prays, then later realizes that he was not in a state of purity, he must perform purification and repeat the prayer. Likewise, whoever prays in a garment thinking it is pure, and then finds out afterward that it was impure, and he was negligent in checking it beforehand, must repeat the prayer.’ We have already explained and clarified this in the chapter on purification, and it is also confirmed by what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ تَوَضَّأَ فَنَسِيَ أَنْ يَمْسَحَ عَلَى رَأْسِهِ حَتَّى قَامَ فِي اَلصَّلاَةِ قَالَ« فَلْيَنْصَرِفْ فَلْيَمْسَحْ عَلَى رَأْسِهِ وَ لْيُعِدِ اَلصَّلاَةَ»

Al-Husayn bin Sa’id, from Muhammad bin al-Fudayl, from Abu al-Sabbah al-Kinani, who said: I asked Abu Abdillah (a.s) about a man who performed ablution but forgot to wipe over his head until he had already stood for prayer. Imam (a.s) said: ‘"Then he should leave (the prayer), wipe over his head, and repeat the prayer."‘

وَ عَنْهُ عَنْ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ نَسِيَ مَسْحَ رَأْسِهِ أَوْ قَدَمَيْهِ أَوْ شَيْئاً مِنَ اَلْوُضُوءِ اَلَّذِي ذَكَرَهُ اَللَّهُ تَعَالَى فِي اَلْقُرْآنِ كَانَ عَلَيْهِ إِعَادَةُ اَلْوُضُوءِ وَ اَلصَّلاَةِ»

And from him, from Uthman, from Sama’ah: Abu Abdillah (a.s) said: ‘"Whoever forgets to wipe his head or his feet, or forgets any part of the ablution that Allah (swt) the Exalted has mentioned in the Qur’an, then it is obligatory upon him to repeat the ablution and the prayer."‘

وَعَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ نَسِيَ أَنْ يَمْسَحَ عَلَى رَأْسِهِ فَذَكَرَ وَ هُوَ فِي اَلصَّلاَةِ فَقَالَ« إِنْ كَانَ قَدِ اِسْتَيْقَنَ ذَلِكَ اِنْصَرَفَ وَ مَسَحَ عَلَى رَأْسِهِ وَ عَلَى رِجْلَيْهِ وَ اِسْتَقْبَلَ اَلصَّلاَةَ وَ إِنْ شَكَّ وَ لَمْ يَدْرِ مَسَحَ أَوْ لَمْ يَمْسَحْ فَلْيَتَنَاوَلْ مِنْ لِحْيَتِهِ إِنْ كَانَتْ مُبْتَلَّةً وَ لْيَمْسَحْ عَلَى رَأْسِهِ وَ إِنْ كَانَ أَمَامَهُ مَاءٌ فَلْيَتَنَاوَلْ مِنْهُ فَلْيَمْسَحْ بِهِ رَأْسَهُ»

And from him, from Muhammad bin Sinan, from Ibn Muskan, from Abu Basir: Abu Abdillah (a.s) (was asked) regarding a man who forgot to wipe over his head and remembered while he was in prayer. Imam (a.s) said: "If he is certain of that, then he should leave the prayer, wipe over his head and his feet, and then start the prayer anew. But if he is uncertain and does not know whether he wiped or not, then let him take from his beard if it is moist and wipe with it over his head; and if there is water in front of him, let him take from it and wipe his head with it."

وَ عَنْهُ عَنْ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ نَسِيَ مَسْحَ رَأْسِهِ ثُمَّ ذَكَرَ أَنَّهُ لَمْ يَمْسَحْ رَأْسَهُ فَإِنْ كَانَ فِي لِحْيَتِهِ بَلَلٌ فَلْيَأْخُذْ مِنْهُ وَ لْيَمْسَحْ رَأْسَهُ وَ إِنْ لَمْ يَكُنْ فِي لِحْيَتِهِ بَلَلٌ فَلْيَنْصَرِفْ وَ لْيُعِدِ اَلْوُضُوءَ»

And from him, from Uthman, from Ibn Muskan, from Malik bin A’yan: Abu Abdillah (a.s) said: "Whoever forgets to wipe his head, then remembers that he did not wipe his head, if there is moisture in his beard, then let him take from it and wipe his head. But if there is no moisture in his beard, then he should leave (his prayer) and repeat the ablution."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لَوْ أَنَّ رَجُلاً نَسِيَ أَنْ يَسْتَنْجِيَ مِنَ اَلْغَائِطِ حَتَّى يُصَلِّيَ لَمْ يُعِدِ اَلصَّلاَةَ»

As for what was narrated by Muhammad bin Ahmad bin Yahya, from Muhammad bin al-Husayn, from Ja’far bin Bashir, from Hammad bin Uthman, from ‘Ammar bin Musa, who said: I heard Abu Abdillah (a.s) say: "If a man were to forget to perform istinjaʾ (cleansing) after defecation until he prayed, he does not have to repeat the prayer."

فمحمول على من لم يستنج بالماء وإن كان قد استنجى بالاحجار أو لم يستنج بالاحجار وان كان قد استنجى بالماء فاما متى ذكر انه لم يستنج اصلا وجب عليه اعادة الصلاة والذي يدل على ذلك ما رواه

So this is to be understood as referring to the one who did not perform ‘istinjaʾ’ with water but had performed it with stones, or did not perform it with stones but had performed it with water. However, if he remembers that he did not perform ‘istinjaʾ’ at all, then it becomes obligatory upon him to repeat the prayer. What indicates this is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ ذَكَرَ وَ هُوَ فِي صَلاَتِهِ أَنَّهُ لَمْ يَسْتَنْجِ مِنَ اَلْخَلاَءِ قَالَ« يَنْصَرِفُ وَ لْيَسْتَنْجِ مِنَ اَلْخَلاَءِ وَ يُعِيدُ اَلصَّلاَةَ»

Muhammad bin Ahmad bin Yahya from al-’Amraki from Ali bin Ja’far from his brother (Imam) Musa bin Ja’far (a.s), peace be upon them, who said: I asked Him (a.s) about a man who remembered, while he was in his prayer, that he had not performed ‘istinjaʾ’ after relieving himself. Imam (a.s) said: "He should leave, perform ‘istinja’ after relieving himself, and repeat the prayer."

وقد استوفينا ما يتعلق بهذا الباب في كتاب الطهارة وفيه غنى هناك إن شاء الله

And we have fully covered what pertains to this chapter in the Book of Purification, and in it there is sufficient detail, Allah (swt) willing.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اَللَّهِ عَنْ عَبْدِ اَللَّهِ بْنِ جَبَلَةَ عَنْ سَيْفٍ عَنْ مَيْمُونٍ اَلصَّيْقَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ أَصَابَتْهُ جَنَابَةٌ بِاللَّيْلِ فَاغْتَسَلَ فَلَمَّا أَصْبَحَ نَظَرَ فَإِذَا فِي ثَوْبِهِ جَنَابَةٌ فَقَالَ« اَلْحَمْدُ لِلَّهِ اَلَّذِي لَمْ يَدَعْ شَيْئاً إِلاَّ وَ لَهُ حَدٌّ إِنْ كَانَ حِينَ قَامَ إِلَى اَلصَّلاَةِ نَظَرَ فَلَمْ يَرَ شَيْئاً فَلاَ إِعَادَةَ عَلَيْهِ وَ إِنْ كَانَ حِينَ قَامَ فَلَمْ يَنْظُرْ فَعَلَيْهِ اَلْإِعَادَةُ»

Muhammad bin Ya’qub, from Muhammad bin Yahya, from al-Hasan bin Ali bin Abdillah, from Abdillah bin Jabalah, from Sayf, from Maymun al-Sayqal, from Abu Abdillah (a.s), who said: I said to Him (a.s): “A man experienced janabah (ritual impurity) during the night, so he performed ghusl, and in the morning he looked and saw janabah (impurity) on his clothing.” Imam (a.s) said: "Praise be to Allah (swt), who has not left anything without assigning a rule for it. If, when he stood for prayer, he looked and did not see anything, then there is no repetition (of prayer) required of him. But if, when he stood, he did not look, then he must repeat the prayer."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ وَهْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى وَ فِي ثَوْبِهِ بَوْلٌ أَوْ جَنَابَةٌ فَقَالَ« عَلِمَ بِهِ أَوْ لَمْ يَعْلَمْ فَعَلَيْهِ إِعَادَةُ اَلصَّلاَةِ إِذَا عَلِمَ» قوله عليه السلام علم به أو لم يعلم يريد به في حال قيامه الى الصلاة بعد أن يكون قد تقدمه العلم بحصول النجاسة في الثوب ولم يعلم في حال قيامه الى الصلاة لسهو عرض أو نسيان ولو لم يتقدمه علم اصلا بحصول النجاسة قبل ذلك لما وجب عليه إعادة الصلاة على كل حال بدلالة الخبر الاول وإلا تناقضت الاخبار

As for what was narrated by Muhammad bin al-Hasan al-Saffar, from Muhammad bin al-Husayn, from Wahb bin Hafs, from Abu Basir, from Abu Abdillah (a.s), who said: I asked Him (a.s) about a man who prayed while there was urine or janabah (impurity) on his garment. Imam (a.s) said: "Whether he knew of it or not, if he comes to know of it, then he must repeat the prayer."

قال الشيخ رحمه الله ومن صلى في ثوب مغصوب أو في مكان مغصوب لم تجزه ووجب عليه إعادة الصلاة يدل على ذلك ما لا خلاف فيه من انه منهي عن الصلاة فيهما والنهي يدل على فساد المنهي عنه على ما بين في غير موضع وأيضا فانه لا خلاف أن الصلاة تحتاج الى نية القربة وهذه الصلاة قبيحة بلا خلاف والتقرب بالقبائح لا يصح على حال

His statement, peace be upon him, “whether he knew of it or not,” refers to the state when he stands for prayer after he had previously known of the impurity being present on the garment but did not remember it at the time of standing for prayer due to an occurrence of forgetfulness or oversight. However, if there had been no prior knowledge at all of the impurity before that time, then repeating the prayer would not be obligatory in any case, based on the indication of the first narration, otherwise, the narrations would be contradictory. The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘Whoever prays in a usurped garment or in a usurped place, his prayer is not valid and he must repeat the prayer.’ This is supported by what is agreed upon, that one is forbidden from praying in either of the two (a usurped garment or place), and the prohibition indicates the invalidity of the prohibited action, as has been explained in other places. Also, there is no disagreement that prayer requires the intention of nearness (to Allah (swt)), and this prayer is considered blameworthy without any dispute, and seeking nearness through blameworthy acts is not valid in any situation.