1258. If a person knows that he has not performed one of the two sajdat al-sahw, and it is not possible to recover it, he should offer two sajdat al-sahw again. If he knows he has performed three, obligatory precaution dictates that he should perform two sajdat al-sahw again.
1260. One is obligated to meet all the conditions of prayer, such as ÔahÁrah of the body and clothing, direction of the qiblah, and all other conditions in the forgotten sujÙd or tashahhud, the qaÃÁ of which one is obligated to offer. The same applies to the two sajdat al-sahw that one is obligated to offer for an inopportune tashahhud.س
1261. If a person forgets several sujÙd, for example one sujÙd from the first rak‘ah and one from the second rak‘ah, he should offer qaÃÁ for both after prayer. Obligatory precaution dictates the he should also offer two sajdat al-sahw for each of the forgotten sujÙd after performing the qaÃÁ for both of them. If it is not necessary to specify which sujÙd the qaÃÁ is being offered for, and similarly which of the two, sajdat al-sahw is being offered for.
1262. If a person forgets one sujÙd and tashahhud, he is obligated to offer the qaÃÁ of the sujÙd, and recommended precaution dictates that he should similarly offer the qaÃÁ of the forgotten tashahhud. Obligatory precaution dictates that the qaÃÁ of the sujÙd should be offered before the qaÃÁ of the tashahhud. He must also offer two sajdat al-sahw for the forgotten tashahhud, and similarly—based on obligatory precaution—for the forgotten sujÙd.
1263. If a person forgets two sujÙd from two different rak‘ah, it is not necessary to observe their qaÃÁ sequentially.
1264. If between the salÁm of prayer and a qaÃÁ sujÙd, a person carries out an act that would invalidate prayer, whether performed inadvertently or deliberately, such as turning his back to the qiblah, obligatory precaution dictates that after the qaÃÁ of the sujÙd, he repeat the prayer. He should similarly repeat his prayer if this occurs for the sajdat al-sahw that is offer for the qaÃÁ of a tashahhud.
1265. If a person recollects after the salÁm of prayer that he had forgotten a sujÙd or the tashahhud in the final rak‘ah of prayer, he should return and complete his prayer if he has not carried out an act that would invalidate the prayer, whether performed inadvertently or deliberately, such as turning his back to the qiblah. Obligatory precaution dictates, he should also offer two sajdat al-sahw for the inopportune salÁm and another two sajdat al-sahw if he had forgotten one sujÙd, and had recited the tashahhud prior to the salÁm.
1266. If between the salÁm of prayer and the qaÃÁ of a sujÙd, a person carries out an act that would obligate sajdat al-sahw, such as speaking inadvertently, he should offer the qaÃÁ of the sujÙd, and as dictated by obligatory precaution, offer two sajdat al-sahw for speaking inadvertently, and two sajdat al-sahw for the forgotten sujÙd.
1267. If a person does not know whether he has forgotten a sujÙd, or the tashahhud of the second rak‘ah, he should offer a qaÃÁ for the sujÙd, and two sajdat al-sahw.
1268. If a person entertains a doubt of whether he has forgotten a sujÙd or tashahhud, he is not obligated to offer a qaÃÁ for the sujÙd, or sajdat al-sahw.
1269. If a person knows that he had forgotten a sujÙd or tashahhud, but doubts whether he recollected prior to the rukÙ of the preceding rak‘ah and performed it, or he did not recollect during prayer, he should offer a qaÃÁ for the sujÙd and based on obligatory precaution, offer two sajdat al-sahw. However, if the forgotten component was tashahhud, he should offer two sajdat al-sahw.
1270. If a person is obligated to offer the qaÃÁ of a sujÙd, and also offer sajdat al-sahw for something else, obligatory precaution dictates that he should first offer the qaÃÁ of the sujÙd, and then proceed to the sajdat al-sahw.
1271. If a person doubts whether he has offered the qaÃÁ of a sujÙd after completing his prayer or not, obligatory precaution dictates that he should perform it if his doubt arises after the time for prayer had elapsed. However, if it arises during the time for the prayer, he must offer it.
1272. If a person deliberately adds or omits any of the obligatory components of prayer, be it even one letter, his prayer will be deemed invalid.
1273. If a person adds or omits one of the components of prayer out of ignorance, and he is a culpable ignorant, his prayer will be invalid. However, if he is an excusable ignorant, or if he forgetfully adds or omits an obligatory component that is not a rukn, his prayer will be valid. As for obligatory components that are rukn, their rulings have been elaborated in article 951.
If a person recites sÙrat al-FÁtiÎah or the second sÙrah with a low voice in the fajr, maghrib or ishÁ prayers, or recites them aloud in the Ûuhr or ‘aÒr prayers, or while travelling he prays the Ûuhr, ‘aÒr or ishÁ prayers in four rak‘ah, out of ignorance (in all these cases), his prayers will be valid, though he be a culpable ignorant
1274. If during prayer, or after it, a person realizes that his wuÃÙ or ghusl was invalid, or he realizes that he engaged in prayer without performing wuÃÙ or ghusl, his prayer will be invalid. He should repeat his prayer with wuÃÙ or ghusl, or if its time has elapsed, offer its qaÃÁ.
1275. If a person remembers after reaching the rukÙ, that he forgetfully omitted the two sujÙd of the preceding rak‘ah, his prayer will be invalid. However, if he realizes prior to reaching the rukÙ, he should return and perform the two sujÙd. Thereafter he should stand and recite sÙrat al-FÁtiÎah and the second sÙrah, or recite tasbÐÎÁt al-arba‘ah, and complete his prayer. He should then, as dictated by obligatory precaution, offer two sajdat al-sahw for the additional qirÁÞah or tasbÐÎÁt. Recommended precaution dictates that he should also offer two sajdat al-sahw for the inopportune standing.
1276. If prior to reciting (السَّلامُ عَلَيْنَا وَ عَلي عِبادِ اللهِ الصَّالِحين) or (السَّلامُ عَليْكُمْ وَ رَحْمَةُ اللهِ وَ بَرَكاتُهُ), a person realizes that he did not perform the two sujÙd of the last rak‘ah, he should perform them, and then repeat the tashahhud and recite the salÁm. Obligatory precaution dictates that he should offer two sajdat al-sahw for the additional tashahhud.
1277. If prior to the salÁm, a person realizes that he omitted one or more of the last rak‘ah(s) of prayer, he should perform the rak‘ahs that he had forgotten.
1278. If a person realizes after the salÁm of prayer, that he omitted one or more of the last rak‘ah(s) of prayer, and has also performed an act that would invalidate prayer, whether performed inadvertently or deliberately, such as turning his back to the qiblah, his prayer will be invalid. However, if he did not carry out such an act, he should immediately perform the rak‘ah(s) that he forgetfully omitted. Obligatory precaution dictates that he should offer two sajdat al-sahw for the additional salÁm, and another two sajdat al-sahw if had performed an additional tashahhud.
1279. If after the salÁm, a person performs an act that would invalidate prayers, whether performed inadvertently or deliberately, such as turning his back to the qiblah, and later realizes that he had omitted the last two sujÙd of prayer, his prayer will be invalid. However, if he realizes it prior to performing an act that would invalidate his prayer, he should perform the two forgotten sujÙd, and repeat the tashahhud and the salÁm. Obligatory precaution dictates that he should offer two sajdat al-sahw for the inopportune salÁm, and another two sajdat al-sahw for the additional tashahhud.
1280. If a person realizes that he had offered the entire prayer prior its prescribed time, he should repeat it. If its time has elapsed, he should offer its qaÃÁ. However, if he offered some of it prior to its prescribed time, its ruling has been elaborated in article 751.
If a person realizes that he was not facing the qiblah, his prayer will be deemed valid if the deviation from the qiblah was between the left and right side. However, if the deviation was greater than this, he should repeat his prayer if he realizes it within its prescribed time. If he realizes after its prescribed time, he is not obligated to offer its qaÃÁ, unless he had his back to the qiblah, in which case, obligatory precaution dictates that he offer its qaÃÁ.
In all of the above cases, if a person was facing a direction other than the qiblah due to his ignorance of the sharia ruling, his prayer will be deemed invalid.
A traveler who meets the following eight conditions must offer the traveler’s prayer (Qasr prayer) for the Ûuhr, ‘aÒr and ishÁ prayers, meaning that he must offer them as two rak‘ahs:
The First Condition: the distance he travels should not be less than eight farsakh as defined by the sharia. A farsakh defined by the sharia is slightly less than five and a half kilometers.
1281. If the totality of the outward and return journey of a person is eight farsakh, and both the outward journey and the return are no less than four farsakh each, he should offer his prayer as qasr. Therefore, if a person’s outward journey is three farsakh, and his return journey is five farsakh, or vice versa, he should offer a conventional prayer.
1282. If a person’s outward and return journeys are four farsakh each, he should offer his prayer as qasr and abstain from fasting, even if he does not return the very same day or night. Recommended precaution dictates that he should also offer his prayers conventionally.
1283. If a person departs for a brief journey, the distance of which is less than eight farsakh, or he does not know whether the journey is eight farsakh or not, he should offer his prayer conventionally. If he doubts whether the distance is eight farsakh or not, he is not obligated to investigate and should offer his prayer conventionally.
1284. If one just person, or a trustworthy worthy person declares that the journey is eight farsakh, and there is no reasonable doubt contrary to his statement, he should offer his prayers as qasr.
1285. If a person is certain that his journey is eight farsakh, and he offers his prayers as qasr, and it later transpires that it was not eight farsakh, he should offer those prayers as four rak‘ah prayers. If their prescribed time has elapsed, he should offer their qaÃÁ.
1286. If a person is certain that his journey is not eight farsakh, or doubts whether it is eight farsakh or not, and during his journey, he realizes that it is eight farsakh, he should offer his prayers as qasr, even though only a small portion of his journey may be remaining.
If he had already offered a conventional prayer, he should offer it again as qasr if he realizes it within its prescribed time. If he realizes it after its prescribed time has elapsed, he is not obligated to repeat it.
