nor did he add another to the fifth. The hadith of Abu Sa'id is also an argument against them, for he made the excess a supererogatory act without separating it from what preceded it with sitting, and he made the two prostrations balance it, without adding another rak'ah to it. This is entirely contrary to what they stated, for they have opposed both reports, while our statement aligns with both reports. Praise be to Allah, Lord of the worlds.
217 - Issue: He said: "If he forgets that he owes a prostration of forgetfulness and performs the taslim, he should say the takbir, perform the two prostrations of forgetfulness, recite the tashahhud, and perform the taslim, as long as he is in the mosque, even if he has spoken; because the Prophet (peace and blessings of Allah be upon him) prostrated after the taslim and the speaking."
The discussion on this issue is in three sections: The First Section: That if he forgets the prostration of forgetfulness, then remembers it before a long interval while in the mosque, he must prostrate, regardless of whether he spoke or did not speak. This is the opinion of Malik, Al-Awza'i, Al-Shafi'i, and Abu Thawr. Al-Hasan and Ibn Sirin used to say: If he turned his face away from the Qibla, he cannot resume the prayer and cannot prostrate. Abu Hanifah said: If he spoke after the prayer, the prostration of forgetfulness is dropped from him; because he performed an act that contradicts it, so it is like if he broke his wudu. Our evidence is what Ibn Mas'ud narrated, that the Prophet (peace and blessings of Allah be upon him) prostrated after the taslim and the speaking. Recorded by Muslim (2). Also, the hadith which we mentioned in the issue preceding this one; for he (peace and blessings of Allah be upon him) spoke, the followers spoke, and then he prostrated and they prostrated with him (3). This is an argument against Al-Hasan and Ibn Sirin, based on his saying: "When he turned away, the people whispered among themselves," then he prostrated after turning away from the Qibla. And because if it is permissible to complete two rak'ahs of the prayer after speaking
= 1/235. And Al-Nasa'i, in: The Chapter on investigation, and the chapter on what one who prays five [rak'ahs] should do, from the Book of Forgetfulness. Al-Mujtaba 3/24, 26, 27. And Ibn Majah, in: The Chapter on forgetfulness in prayer, and the chapter on one who prays Dhuhr as five while being forgetful, from the Book of Establishing Prayer. Sunan Ibn Majah 1/380. And Imam Ahmad, in: Al-Musnad 1/448, 463, 465. (1) In (M): "If". (2) In: The Chapter on forgetfulness in prayer and prostration for it, from the Book of Mosques. Sahih Muslim 1/402. It was also recorded by Al-Tirmidhi, in: The Chapter on what has come regarding the two prostrations of forgetfulness after the taslim and speaking, from the Chapters on Prayer. 'Aridat al-Ahwadhi 2/185. And Al-Nasa'i, in: The Chapter on mentioning the disagreement regarding Abu Hurayrah concerning the two prostrations, from the Book of Forgetfulness. Al-Mujtaba 3/21. And Ibn Majah, in: The Chapter on what has come regarding one who performs them after the taslim, from the Book of Establishing Prayer. Sunan Ibn Majah 1/385. (3) Omitted from: The Original.
يُضِفْ إلى الخَامِسَةِ أُخْرَى. وحديثُ أبى سَعِيدٍ حُجَّةٌ عليهم أيضًا، فإنَّه جعل الزَّائِدَةَ نافِلَةً، من غيرِ أن يَفْصِلَ بينها وبين التي قَبْلَها بِجُلُوسٍ، وجعل السَّجْدَتَيْنِ يَشْفَعَانِها، ولم يَضُمَّ إليها رَكْعَةً أُخْرَى، وهذا كُلُّهُ خِلَافٌ لما قَالُوهُ، فقد خَالَفُوا الخَبَرَيْنِ جَمِيعًا، وقَوْلُنَا يُوَافِقُ الخَبَرَيْنِ جَمِيعًا. والحمدُ للهِ رَبِّ العالمينِ.
٢١٧ - مسألة؛ قال: (فَإِذَا (١) نَسِىَ أنَّ عَلَيْه سُجُودَ سَهْوٍ، وسَلَّمَ، كَبَّرَ، وسَجَدَ سَجْدَتَىِ السَّهْوِ، وتَشَهَّدَ، وسَلَّمَ، ما كان في المَسْجِدِ، وإن تَكَلَّمَ؛ لأنَّ النبيَّ -صلى اللَّه عليه وسلم- سَجَدَ بعد السَّلَامِ والكَلَامِ)
الكلامُ في هذه المَسْأَلةِ في فُصُولٍ ثلاثةٍ: الفصل الأوَّل: أنَّه إذا نَسِىَ سُجُودَ السَّهْوِ، ثم ذكرَه قبلَ طُولِ الفَصْلِ في المَسْجِدِ، فإنَّه يَسْجُدُ، سَوَاءٌ تَكَلَّمَ أو لم يَتَكَلَّمْ. وبهذا قال مَالِكٌ، والأوْزَاعِىُّ، والشَّافِعِىُّ، وأبو ثَوْرٍ. وكان الحَسَنُ، وابْنُ سِيرينَ يَقُولانِ: إذا صَرَفَ وَجْهَهُ عن القِبْلَةِ، لم يَبْنِ، ولم يَسْجُدْ. وقال أبو حنيفةَ: إن تَكَلَّمَ بعدَ الصَّلَاةِ، سَقَطَ عنه سُجُودُ السَّهْوِ؛ ولأنَّه أَتَى بما يُنَافِيهَا، فأشْبَهَ ما لو أحْدَثَ. ولَنا، ما رَوَى ابنُ مسعودٍ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- سَجَدَ بعد السَّلَامِ والكَلَامِ. رَوَاهُ مُسْلِمٌ (٢) وأيضًا الحَدِيثُ الذي ذَكَرْنَاهُ في المَسْأَلَةِ التي قبلَ هذه، فإنَّه عليه الصَّلَاةُ والسَّلَامُ تَكَلَّمَ، وتَكَلَّمَ المَأْمُومُونَ، ثم سَجَدَ وسَجَدُوا معَه (٣). وهذا حُجَّةٌ على الحَسَنِ وابْنِ سِيرِينَ. لقولِه: فلما انْفَتَلَ تَوَشْوَشَ القَوْمُ بَيْنَهُم، ثم سَجَدَ بعد انْصِرَافِه عن القِبْلَةِ. ولأنَّه إذا جَازَ إتْمَامُ رَكْعَتَيْنِ من الصَّلَاةِ بعد الكَلَامِ
= ١/ ٢٣٥. والنسائي، في: باب التحرى، وباب ما يفعل من صلى خمسا، من كتاب السهو. المجتبى ٣/ ٢٤، ٢٦، ٢٧. وابن ماجه، في: باب السهو في الصلاة، وباب من صلى الظهر خمسا وهو ساه، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٣٨٠. والإِمام أحمد، في: المسند ١/ ٤٤٨، ٤٦٣، ٤٦٥.(١) في م: "فإن".(٢) في: باب السهو في الصلاة والسجود له، من كتاب المساجد. صحيح مسلم ١/ ٤٠٢. كما أخرجه الترمذي، في: باب ما جاء في سجدتى السهو بعد السلام والكلام، من أبواب الصلاة. عارضة الأحوذى ٢/ ١٨٥. والنسائي، في: باب ذكر الاختلاف على أبي هريرة في السجدتين، من كتاب السهو. المجتبى ٣/ ٢١. وابن ماجه، في: باب ما جاء في من سجدهما بعد السلام، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٣٨٥.(٣) سقط من: الأصل.
