Question:

If the Imam forgets to do the extra Takbir in the second rak’at, what should he do to rectify this mistake? [Question Published as Received.]

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

Imam Qudūri (d. 428 AH) states that in the event the Imam forgets the extra Takbīrāt in the ʿĪd prayer, the Imam should perform Sajdah al-Sahw. He reasons that the Takbīrāt are a specific and additional requirement in ʿĪd Ṣalāh,like how Qunūt is a specific and additional requirement in Witr Ṣalāh. Just as the omission of Qunūt necessitates Sajdah al-Sahw, likewise Takbīrāt.

Imam al-Sarakhsī (d.483 AH) mentions that Sajdah al-Sahw is performed to remedy a deficiency that has occurred in Ṣalāh. Ṣalāh is made obligatory in its complete and optimal (Kāmil) form, omitting a binding element, or adding elements means that the Ṣalāh has not been performed and executed in the manner it was made obligatory, namely, a complete and optimal form. Thus, a remedial action is required to rectify this shortfall and deficiency in the Ṣalāh.

Imam al-Sarakhsī (d.483 AH) then describes how Sajdah al-Sahw for omitting Takbīrāt should not really result in Sajdah al-Sahw based on the logic of law (Qiyās) and the principles of the chapter on Sajdah al-Sahw. He states:

“If one forgets to recite the Tashahhud in the first sitting, or the Takbīrāt in the ʿĪd prayer, or the Qunūt of Witr, then based on the logic of the law (Qiyās), one should not have to perform Sajdah al-Sahw; because these recitations and Adhkār are Sunnah. By omitting them, a major deficiency in the prayer is not established, similar to one who omits the Thanā’ or seeking refuge (Taʿawwudh). Ṣalāh is based on actions and postures, and not mere recitations. Further, Sajdah al-Sahw is known through the actions of the Prophet ﷺ, and it has only been transmitted from him ﷺ in relation to actions. However, it is necessary to perform Sajdah al-Sahw due to Istiḥsān. The reason for Sajdah al-Sahw being binding due to Istiḥsān is that Takbīrāt and Qunūt, as words, are ascribed to the entire prayer, we say “Takbīrāt al- ʿĪd”, “Qunūt al-Witr”, and “Tashahhud of Ṣalāh”, by omitting them, a deficiency and alteration in the prayer becomes apparent and manifest. However, the opening praise (Thanā’ al-Iftitāh) is not ascribed in language to the Ṣalāh, and neither is the seeking of refuge (Ta’awwudh) ascribed to Ṣalāh in normal discourse; rather, it is merely a recitation from among the recitals. By omitting it, a deficiency and alteration in the prayer is not necessarily established or apparent.”

Thus, the reason why the omission of Takbīrāt result in Sajdah al-Sahw is that they have a greater ranking and are almost parallel to the actions of Ṣalāh. This elevation is apparent by how they are described and considered within their prayers. Further, they are special features of specific prayers, and those prayers are known for their distinctiveness and uniqueness through these exact recitations. They are hallmarks of these particular Ṣalāh, and omission of such hallmarks will be deemed a considerable deficiency in particular types of Ṣalāh that are distinct and optimal (Kāmil) only with these specific acts. The omissions are then deemed excessive and intolerable, requiring Sajdah al-Sahw.

Imam al-Kāsānī (d. 587 A.H.) notes that in the event the Imam goes into Rukūʿ in the first Rakʿat without perform the Takbīrāt, he should not perform them in the Rukūʿ but should return to the standing position and complete them there.

Imam al-Ṭaḥtāwī (d.1231 AH) notes that the in both the ʿĪd & Jumuʿah prayer the Imam should not do Sajdah al-Sahw. He reasons that in both of these prayers it creates excessive hardship and confusion for the larger congregation.

Mufti Radha’ al-Haqq (Hafiẓahullah) summarises the ruling by stating that in the event the congregation understands the reasons behind the rulings, the Imam should perform Sajdah al-Sahw, however, this still does not necessitate the Sajdah upon the Imam or congregation.    

And Almighty Allah Alone Knows Best

Mohammed Ubaydah Badat
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam

Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com

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مسألة ١٦٩

إذا ترك تكبيرات العيدين ساهيا سجد للسهو

– قال أصحابنا: إذا ترك تكبيرات العيدين ساهيا سجد للسهو.

– وقال الشافعي: لا يسجد.

– لنا: قوله – عليه السلام – /: «لكل سهو سجدتان بعد ما يسلم». لأنه ذكر مسنون [يختص] بنوع من الصلوات، فإذا تركه ساهيا كان عليه سجود السهو، كالقنوت. ولأن الصلاة تتضمن تكبيرات وغير تكبيرات، فإذا جاز ثبوت السجود فيما سوى التكبيرات من الأذكار جاز بترك التكبيرات.

– احتجوا: بأنها تكبيرة صلاة فلم تجبر بسجود السهو، كسائر التكبيرات المسنونة.

– قلنا: سائر التكبيرات ليست مقصودة لأنفسها وإنما تفعل على طريق العلامة، وما ليس بمقصود في نفسه يختص ببعض الصلاة، كالقنوت.

– قالوا: كل ما لا يجبر بالسجود في غير العيدين لا يجبر في

العيدين، كالتسبيحات.

– قلنا: نقول بموجبه؛ [لأن ما لا يجبر في غير العيد لا يجبر في العيد]، وهو تكبيرات الركوع والسجود، فأما تكبيرات العيد فلا يوجد في غيره، فلم يصح ما قالوه   (تجريد ج 3 ص 712 )

لوركع الإمام بعد فراغه من القراءة فى الركعة الأولى فتذكر انه لم يكبر فانه يعود و يكبر و قد انتقض ركوعه ولا يعيد القراءة. (بدائع الصنائع: ۲۷۸/۱ ، سعید)

 وَوَجْهُهُ أَنَّهُ جَبْرٌ لِنُقْصَانِ الْعِبَادَةِ فَكَانَ وَاجِبًا كَدِمَاءِ الْجَبْرِ فِي بَابِ الْحَجِّ، وَهَذَا لِأَنَّ أَدَاءَ الْعِبَادَةِ بِصِفَةِ الْكَمَالِ وَاجِبٌ وَصِفَةُ الْكَمَالِ لَا تَحْصُلُ إلَّا بِجَبْرِ النُّقْصَانِ. (السرخسي)

ولا يأتى الإمام بسجود السهو فى الجمعة والعيدين، أى والمأموم كذلك لانه تابع له، وظاهره كراهة الاتيان به فيها، والظاهر أنها تنزيهية لاتحريمية. قوله دفعاً للفتنة أى افتتان الناس وكثرة الهرج ، قوله بكثرة الجماعة…… وأخذ العلامة الداني من هذه السببية أن عدم السجود مقيد بـمـا إذا حضر جمع كثير أما إذا لم يحضروا، فالظاهر السجود لعدم الداعي إلى ا . (حاشية الطحطاوي على مراقي الفلاح ج 2 ص 151،)

قَالَ: (فَإِنْ سَهَا عَنْ قِرَاءَةِ التَّشَهُّدِ فِي الْقَعْدَةِ الْأُولَى وَتَكْبِيرَاتِ الْعِيدِ أَوْ قُنُوتِ الْوِتْرِ فَفِي الْقِيَاسِ لَا يَسْجُدُ لِلسَّهْوِ)؛ لِأَنَّ هَذِهِ الْأَذْكَارَ سُنَّةٌ فَبِتَرْكِهَا لَا يَتَمَكَّنُ كَثِيرُ نُقْصَانٍ فِي الصَّلَاةِ، كَمَا إذَا تَرَكَ الثَّنَاءَ وَالتَّعَوُّذَ، وَلِهَذَا كَانَ مَبْنَى الصَّلَاةِ عَلَى الْأَفْعَالِ دُونَ الْأَذْكَارِ، وَسُجُودُ السَّهْوِ عُرْفٌ بِفِعْلِ رَسُولِ اللَّهِ ﷺ، وَمَا نُقِلَ ذَلِكَ عَنْهُ ﷺ إلَّا فِي الْأَفْعَالِ. وَجْهُ الِاسْتِحْسَانِ أَنَّ هَذِهِ السُّنَّةَ تُضَافُ إلَى جَمِيعِ الصَّلَاةِ يُقَالُ: تَكْبِيرَاتُ الْعِيدِ وَقُنُوتُ الْوِتْرِ وَتَشَهُّدُ الصَّلَاةِ فَبِتَرْكِهَا يَتَمَكَّنُ النُّقْصَانُ وَالتَّغَيُّرُ لِلصَّلَاةِ، فَأَمَّا ثَنَاءُ الِافْتِتَاحِ غَيْرُ مُضَافٍ إلَى جَمِيعِ الصَّلَاةِ، بَلْ الِافْتِتَاحُ وَالتَّعَوُّذُ غَيْرُ مُضَافٍ إلَى الصَّلَاةِ، بَلْ هُوَ لِلْقِرَاءَةِ فَبِتَرْكِهِ لَا يَتَمَكَّنُ النُّقْصَانُ وَالتَّغَيُّرُ فِي الصَّلَاةِ. (السرخسي)