11- PROSTRATIONS
PROSTRATIONS OF FORGETFULNESS, KORAN RECITAL, OR THANKS THE FORGETFULNESS PROSTRATION
The two reasons for the forgetfulness prostration are non-performance of something called for (such as a main Sunna, or performance of something uncalled-for (such as absentmindedly adding a rak’a to one’s prayer). remember it until doing what comes after it, then one must (if still in the same rak’a) go back to it, perform it and what comes after it, and (it is sunna to) prostrate for it at the end of one’s prayer (provided one is not a follower. As for a follower who misses an integral, he continues following the imam until the imam finishes with Salams, and then the follower rises alone and performs a makeup rak’a.
One is only obliged to reperform a missed integral (in the same rak’a, i.e. when praying by oneself) if one’s forgetfulness of it doesn’t continue (until the next rak’a). If one’s forgetfulness continues and one goes on to perform the integral (during the course of the subsequent rak’a) then the same integral (of the following rak’a) takes the missed integral’s place (in which case the rak’a containing the omission does not count and one does not return to it, but performs the rest of the prayer and then adds a makeup rak’a at the end, after which one performs the forgetfulness prostration before one finishes with Salams)).
(If there is a surplus action, such as when one absentmindedly goes from standing to prostration without having bowed, but then remembers, in such a case one stands up and bows, and performs the forgetfulness prostration (at the end of the prayer). This (having stood twice before bowing) is a surplus action.
One does not prostrate for forgetfulness when there is no surplus action, as when one omits the final prostration of the prayer, but remembers it before one finishes with Salams and performs it, in which case one does not prostrate for it because there has not been an addition. )
If one misses a main Sunna, even purposely, one performs a forgetfulness prostration.
If one misses anything besides an integral or main Sunna, then one does not prostrate for it.
One does not prostrate for (either intentionally or absentmindedly) doing an uncalled for action of the type which when done intentionally does not invalidate the prayer (such as turning the head, or taking one or two steps), though reciting a part or all of the Fatiha or Testification of Faith (Tashahhud) at the wrong place in the prayer are exceptions to this, in that, although intentionally reciting them at the wrong place does not invalidate the prayer, it does call for a forgetfulness prostration.
One performs a forgetfulness prostration for unintentionally doing an uncalled-for action of the type which when done intentionally invalidates the prayer (such as a small amount of extraneous speech), provided it is not the type of action whose unintentional performance also invalidates the prayer (such as much extraneous speech or action (def: f9» (N: since doing it would in any case invalidate the prayer and obviate the need for a forgetfulness prostration).
Straightening back up after bowing, and sitting between prostrations are two brief integrals. To intentionally make them lengthy invalidates one’s prayer, though to do so absentmindedly merely calls for a forgetfulness prostration.
(An exception to this is standing at length after bowing in the final rak’a of any prayer, as this does not invalidate the prayer even when done intentionally, and even if one does not supplicate therein.)
If one forgets the first Testification of Faith (Tashahhud) and stands up, it is unlawful to return to it. If one intentionally returns to it, this invalidates one’s prayer (because one has interrupted an obligatory act (the integral of standing) for the sake of something non-obligatory (the main Sunna of the first Testification of Faith (Tashahhud»).
But if one returns to it absentmindedly or out of ignorance, one merely prostrates for it, though one must (interrupt the Testification of Faith that one has returned to, and) stand up as soon as one remembers.
If one (has omitted the first Testification of Faith and started to rise, but) checks oneself before standing and sits down again, this does not call for a forgetfulness prostration (as it is not a full surplus action. But if one intentionally rises and then returns to sitting after having been closer to standing, one’s prayer is invalid. If not (i.e. if one had not yet been that close, or had, but returned absentmindedly or in ignorance of its prohibition), it is not (invalid).
The same applies to omitting the supplication of the dawn prayer, where placing the forehead on the ground is as standing up is in the above rulings (that is, one may return to the omitted supplication as long as one has not yet completed one’s (first) prostration).
When praying behind an imam who misses the first Testification of Faith (Tashahhud) by standing, the follower may not remain seated to recite it by himself (as this is a gross contravention of his leadership and invalidates the prayer when done purposely and in awareness of its prohibition) unless he has made the intention to cease his participation in the group prayer and finish alone.
But if the imam omits the first Testification of Faith (Tashahhud) and the follower stands up with him, and then the imam sits down, it is unlawful for the follower to follow him therein. Rather, the follower should either cease his participation in the group prayer, or else remain standing and wait for the imam to rise before they continue the prayer together. If the follower intentionally sits back down when the imam does (knowing it is unlawful) then his prayer is invalid.
If the imam is sitting for the Testification of Faith and the follower absentmindedly stands up, then he must sit again, in deference to his imam’s leadership (because following him in what is correct takes priority over starting an obligatory integral, which is also why the latecomer to group prayer may omit both standing and reciting the Fatiha (n: to bow when the imam bows, as above».
One does not perform the forgetfulness prostration when one is uncertain ( i.e. does not know or believe) that one did something that calls for a forgetfulness prostration, or that one added a surplus integral, or did something uncalled for. But if uncertain whether one omitted a main sunna, or performed the forgetfulness prostration, or whether one prayed three rak’as or four (and this includes being uncertain (i.e. not knowing or believing .it probable) that one performed one or more of a rak’a’s integrals, since without all seventeen integrals, the rak’a remains unperformed), then one proceeds on the assumption that one did not yet do it (0: returning to the original basis, which was that one had not done it) and one finishes with a forgetfulness prostration.
When one’s doubt (that one has performed an extra rak’a) is resolved before finishing the prayer with Salams, one also prostrates for forgetfulness because of the rak’a one prayed while uncertain, which was presumed to have possibly been extra (i.e. the final rak’a, which one performed thinking it might be extra). But if performing it would have been obligatory in any case, as when one is uncertain during the third rak’a (of a four-rak’a prayer) as to whether it is the third or fourth rak’a (both of which would be obligatory for the prayer in any case), but one remembers during it that it is the third, then one does not prostrate for one’s forgetfulness, though if one did not remember which it was until rising for the fourth rak’a (which one presumed might be the fifth), one prostrates for forgetfulness. (The same applies to prayers of less than four rak’as.)
The forgetfulness prostration, even if there are numerous reasons for it in one prayer, is only two prostrations.
If one comes late to a group prayer and the imam performs a forgetfulness prostration at the end of the group’s prayer, one performs it with the group, and once again at the end of one’s own prayer.
A follower does not prostrate for forgetfulness when he makes an individual mistake (the imam did not make) while following (unless he omits an integral, as discussed above, though he does prostrate if his mistake occurred before joining the group or after the imam finished with Salams.
If the imam makes a mistake, even if it was before one joined the group prayer, then one must prostrate for it with the group out of deference to the imam’s leadership. If one does not, it invalidates one’s prayer. If the imam neglects to perform a forgetfulness prostration, the follower does so anyway.
If one comes late to group prayer, absentmindedly finishes with Salams with the imam, and then remembers (the rest of the prayer that one has to complete), one performs the remainder and prostrates for forgetfulness.
The forgetfulness prostration is a Sunna. It is performed before .one’s final Salams, whether the reason is a surplus action or an omitted one.
One is no longer entitled to perform it if one deliberately finishes with Salams before it, or absentmindedly finishes with Salams and there is a lengthy interval before one recalls that one was supposed to have performed it; though if this interval is brief and one wishes, then one may prostrate, and one has thereby returned to the prayer and must again finish it with Salams.
THE QURAN RECITAL PROSTRATION
To prostrate for recital of appropriate verses of the Koran is sunna for the person reciting, listening, or merely hearing.
One prostrates for one’s own recital if praying by oneself or if one is imam (but it invalidates one’s prayer to intentionally and with knowledge of its prohibition recite a verse for the purpose of prostrating during the prayer (if one prostrates therein), except for al-Sajda (Quran 32) recited in the dawn prayer (subh) on Friday. (Though if such a verse merely occurs in the course of one’s prayer, as when one is reciting a particular sura containing it, one may prostrate)). But if either of them prostrates upon hearing someone else’s recital, it invalidates their prayer.
A follower prostrates with his imam. The follower’s prayer is invalid if he prostrates for his own recital, the recital of someone besides the imam, or prostrates without the imam, or does not prostrate when the imam does.
There are fourteen prostration verses, two of them in aI-Hajj (Quran 22). They do not include the prostration at Sad (Quran 38:24), which is a prostration of thanks, not of Koran recital, and is only performed outside of prayer. To purposely prostrate for it during the prayer invalidates the prayer.
When one prostrates for reciting while in the prayer, it is recommended to say “Allahu akbar” before prostrating and again when rising. It is obligatory to stand again after it (0: or to sit up again if performing a nonobligatory prayer seated) and recommended to then recite more of the Quran before one bows.
When one prostrates for reciting while outside of the prayer, it is obligatory to sayan opening Allahu Akbar (and to finish with Salams. The four integrals of both the prostration of Quran recital (outside of prayer) and of the prostration of thanks are:
(a) The intention;
(b) The opening Allahu Akbar;
(c) The prostration;
(d) And the final Salams (which can only be performed in a sitting position).
Whether in or out of the prayer, the things that invalidate a normal prayer invalidate the prostrations of recital or thanks, and the conditions of the prayer, i.e. ablution (wudu), clothing nakedness, the entry of the proper time-which is when the last letter of a prostration verse has been recited-facing the direction of prayer (qibla), and so forth, are also conditions of these prostrations).
It is recommended to say “Allahu akbar” when one prostrates and rises, though not to recite the Testification of Faith (Tashahhud) therein.
If one delays the recital prostration past its time and the interval is brief (meaning less than the time of two brief, medium-length rak’as) then one is still entitled to prostrate. If longer than that, one does not make it up.
When one repeats a prostration verse within one sitting or within one rak’a and one has missed the prostration at its first mention, then it is accomplished by a single prostration (though if one prostrates for the first, one still prostrates for the subsequent times, as the reason to do so has been renewed).
When reciting the Koran, whether during the prayer or not, it is recommended to ask Allah for mercy at the verses mentioning mercy, and to seek refuge in Him (Ta’awwudh) at verses mentioning punishment. ·
THE PROSTRATION OF THANKS
Whenever a manifest blessing appears in one’s life (such as a child, wealth, or prestige), it is recommended to prostrate out of thanks to Allah, and likewise when an affliction is averted (such as being saved from drowning, regaining health, or the reappearance of someone lost (or the death of a tyrant)), or when one sees someone Allah has afflicted with disobedience or illness, though in the latter case one should prostrate in private (so as not to sadden the person).
The prostration of thanks is the same as the Quran recital prostration outside of the prayer (regarding its integrals and conditions). It invalidates one’s prayer if performed during it.
It is unlawful to prostrate without occasion merely to humble oneself to Allah to draw near to Him (because it is a reprehensible innovation (bid’a).
The recital prostration’s requirements of facing the direction of prayer (qibla), purity, and clothing nakedness are the same as those of non-obligatory prayers.
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.