:salam2:
My brother and sisters,
errors during Friday prayers should be doing prostrations for forgetfulness ("forgetfulness").
Prostration for forgetfulness ("forgetfulness") is a term for the two prostrations are done by someone who prays, its function is to supplement the gaps that are lacking in prayer for forgetting.
Factors that cause a person should do the prostration for forgetfulness, there are three kinds: addition, subtraction and hesitant
1. Addition
If one adds to pray prayers, both add up, sit, bow, or prostrate themselves deliberately, then his prayer is void (not valid). If he did it because he did not forget and remember that he had added to his prayer until the prayer is finished, then he is not exposed to load anything but just doing prostrations for forgetfulness, while prayer is still valid. But if he had been aware of the extra time he was still in his prayers, then he must return to the correct position, then do the prostration for forgetfulness, and his prayer is still valid.
As an example
There someone had made his prayers midday 5 (five) cycles, but he's just recalling it after tasyahud position (end), then he must refine tasyahudnya (first), then the greeting, and then prostrate for forgetfulness and greetings again.
If he just remembers back after the greeting, then he should immediately do the prostration for forgetfulness and greetings again. But if he remembers the moment still working on the fifth rak'ah, then he should be sitting at that very moment, then bertasyahud and greeting, then prostration for forgetfulness and greetings again.
The proof there is hadeeth of Ibn Mas'ud radi 'anhu [1]
"Verily, the Prophet sallallaahu 'alaihi wa sallam never prayed zhuhur 5 (five) cycles. Then there is the question to him: "Is prayer intentionally added? He replied: "So what happened?" Then they (the Companions) said: "You have made his prayers (midday) five cycles. "So he immediately bowed twice and regards"
In another narration it says: "Then he folded his legs straight and facing the Qiblah, then bowed twice and greeting" [Reported by al-Jama'ah] [2]
Greetings Before Perfect Prayer
Greetings before the perfect (complete) prayer, the prayer also included the addition of [3]. Therefore, if a person who deliberately regards the prayer before the prayer is finished, then his prayer is nullified.
If he's doing it because he had forgotten and remembered again after a long span of time, then he must repeat his prayer.
But if he had remembered back in just a span of a few moments, such as two or three minutes, then he just needs to refine his prayer alone and greeting, and then prostrate for forgetfulness and greetings again.
The proof is the hadeeth of Abu Hurayrah.
"Verily, the Prophet sallallaahu 'alaihi wa sallam never zhuhur or Asr prayer with his companions. But only two cycles, he was greeting. So people rushed out of the mosque doors and said: "Prayer has diqashar (summarized)". While the Prophet sallallaahu 'alaihi wa sallam stood up and walked over a piece of wood inside the mosque, then he leaned against him as if he was angry. (Looking at it), then there is a man stood up and said: Messenger of Allah, if you forget or are deliberately shorten his prayers? He replied: "I did not forget nor intend mengqasharnya". Men had asserted: "No, really you have forgotten". Then he asked about it to another friend: "Is it true what he said?" They said: true. So the Prophet sallallaahu 'alaihi wa sallam then forward, then he perfected prayer cycles that have not done then greeting. Then he bowed again twice and then greeting "[Mutafaqun Alaihi] [4]
If a priest has the perfect greeting before prayers, while among the congregation there are people who masbuq (not yet working on some rak'ah prayer), then they must rise to perfect his prayer had been left behind. But when later the priest was reminded again that prayer is less complete, and then he rose to perfect his prayer, in these conditions, then for the congregation who has perfected his prayer was left was given two choices. He may assume that they have perfected the prayers, and then prostrate for forgetfulness or just doing their priests and follow it back together again. (If this second option that they choose), then if the priest had greeted again, they have to come back again completes his prayer is left before, and then after a new greeting doing prostrations for forgetfulness. It is more mainstream and more careful
2. Reduction
Reduction in his prayers there are several kinds, among which are as follows:
A. Disadvantages-Pillars Pillars In Prayer
If one who prays to reduce (not working) one of the pillars of prayer, if that was lacking was takbiratul ihram, then there is no prayer for him, both when she left him for deliberately or because of forgetting, because prayer is not considered to be initiated.
If less was not takbiratul ihram, he accidentally left it, then his prayer is nullified.
But if she left him for forgetting, if he has reached the second rak'ah he should let the last remaining pillars of prayer and work on subsequent cycles as its position. But if he has not reached the second rak'ah, then he must relive his last remaining pillars of prayer, then finish the job and get along afterwards. In both conditions, then he must do the prostration for forgetfulness after the salam.
As an example.
For example a tidakl do not forget the second prostration in the first rak'ah, then he'd remember it when he was sitting between two prostrations in two rak'ahs, then he should let the first cycles that have been done earlier and then went on a second cycles as it should. While the cycles which he had done before, has been regarded as the first rak'ah and he lived completes his prayer. After the greeting, followed by prostration for forgetfulness and greetings again.
Other cases.
For example, someone forgot to not do the second prostration and sitting before prostration in the first rak'ah, then he's just recalling it after standing from the bow (I'tidal) in the second rak'ah, then he should sit back and prostration, and then completes his prayer and greetings. Then prostrate for forgetfulness and greetings again.
B. The existence of Deficiency In The Things That Required In Prayer
If one who prays deliberately did not do any of the things that are required in prayer, so prayer is nullified.
If he's doing it because of forgetfulness, then he's just recalling it before doing any other liability obligations of prayer, then he must refine obligations forgetfulness and he was not exposed to any load.
If he just remember back when not in position but has not reached the pillars of the next prayer, then he should go back and do the forgotten obligation of prayer before, and then completes his prayer and greetings. After that he should prostrate for forgetfulness and greetings again.
But if he just remembered after arriving at the pillars of the next prayer, then gugurlah and he can not go back to the forgotten work cycles before, and then he was obliged to continue working on his prayer and prostration for forgetfulness before the salutation.
As an example
For example someone straight up from the second prostration on the second rak rak to work on a third since forgotten (can not remember) tasyahud beginning, but then he remembered before the stand, then he should remain seated and do tasyahud beginning, and then completes his prayer and he was not exposed to any load.
If he just remembers after coming back, but not until he stood perfectly, then he should come back, then sit down and do tasyahud, then completes his prayer and greetings. Then prostrate for forgetfulness and greetings again.
But if he's just recalling it after standing perfectly, then gugurlah tasyahud obligation for him to work on a forgotten earlier and he could not return to work on these tasyahud. Then he just stayed completes his prayer and doing prostrations for forgetfulness before the salutation.
The proof is a hadith narrated by Al-Bukhari and others [5] of Abdullah bin Buhainah radi a'nhu.
"Verily, the Prophet sallallaahu 'alaihi wa sallam never prayed zhuhur with the friends, then he stood on the first two rak'ahs and he did not sit (ie tasyahud early), then the people were also standing with him to pray over. Then everyone looked forward to his greeting, but he Takbir again when he was sitting, then he prostrated twice before greeting, later after it had he regards "
3. Doubtful
Ash-suspicion is doubt between the two cases, which between them are true.
Do not hesitate to be ignored in all worship is in the three conditions.
1. If the doubt is only a mere wishful thinking that is not real, such misgivings.
2. If a person frequently seized with feelings of doubt, so that every time he wants to implement a service would be in doubt.
3. When doubts arose after carrying out a service. So he does not need to ignore those feelings of doubt over his case has not been clear and he should do according to what he believes.
As an example
For example a person has his prayers zhuhur. But after finishing his prayers he felt doubtful whether he prayed three rak'ahs or four rak'ahs. So he does not need menggubris feelings of doubt it unless he had felt sure that he was praying three rak'ahs. If he knew that his prayer is three rak'ahs, then he should refine his prayer if the range of time (with a last prayer) are still close together, then the greeting, then prostration for forgetfulness and greetings again. But if he's just recalling it adrift after a long time, then he must repeat his prayer.
While in doubt than in the three conditions, it should be considered (note).
Hesitation in the prayer will not be separated from the two conditions below.
1. He can specify one of the more rajih (strong / right) between the two cases, then he should do what he thinks is more rajih, and then completes his prayer and the greeting, then prostration for forgetfulness and greetings again.
As an example
For example someone is working on zhuhur prayer, then he hesitated in one rakaatnya, whether he was in second or third cycles. If the estimates are more inclined that it was the third rak'ah, then he should take it as the third rakat and after that he lived again and added another rak'ah greeting, then prostration for forgetfulness and greetings again.
The proof is a hadith mentioned in Ash-Shahahain and others, from the hadeeth of Abdullah ibn Mas'ud radi 'anhu that the Prophet sallallaahu' alaihi wa sallam said.
"When any one of you feel hesitant in his prayer, then let him decide himself which he said is true, then perfected with the last and best choice, then prostrate twice" [This is lafazh Al-Bukhari] [6]
2. He could not specify one of the more rajih between these two cases, then at least he did according to what he believed. Then completes his prayer in accordance with which he believed earlier, and then prostrate for forgetfulness before the greeting, then a new greeting.
As an example.
For example someone was working on 'Asr prayer, then he feels hesitant in one rak, whether it's the second or third cycles, and he does not have an estimate of most likely, second or third cycles. So he must think of it as the second rak'ah, then do tasyahud early, and after that he lived longer working on two cycles, then prostrate for forgetfulness and greetings.
The proof is a hadith narrated by Muslim yangb [7] of the Abu Abu Sa'eed al-Khudri radi 'anhu that the Prophet sallallaahu' alaihi wa sallam once said.
"When any one of you have doubts in his prayer and he did not know how many rak'ahs he prayed, three or four rak'ahs, then he should throw doubt and he should do according to what he believes, then prostrate twice before greeting. If he was praying five rak'ahs, then his prayer will become intercessors for him, whereas if it turns out she prayed exactly four rak'ahs, then the second prostration can make a mad devil ".
As an example.
If someone comes, while working on a new priest bowing, then he should immediately do takbiratul ihram and stand up perfectly, then a new bow. Pad time like that, then he will not be separated from the three conditions.
1. He really felt confident that he has gained along with the priest bowing before the rise of rukuknya priest, so he has got one rakat categorized and fall obligation to read the letter al-Fatihah.
2. He really felt confident that these priests had risen from rukuknya before he got it, so he does not get categorized the cycles
3. He hesitated, whether he has a bow with the priest so that he had considered getting one rak'ah or priest has risen from rukuknya before she met him, so he did not get one rak categorized. If he can determine which is more rajih between these two cases, then he should do according to what he thinks is more rajah earlier, and then completes his prayer and the greeting, then prostration for forgetfulness and greetings again. Unless she does not leave one of the things that are required in prayer, so he does not need to do prostration for forgetfulness.
If she can not decide which one is better between these two cases the tattoo, then he should do according to what he believes (ie he did not get these cycles), then he must refine his prayer and prostration for forgetfulness before the salutation, then a new greeting.
Avail
If someone feels doubt-argument in his prayer, then he should do according to what he believes or thinks more powerful (rajih) as described in detail above. But when at last he was convinced that what he did turned out to correspond to reality, does not increase or decrease, then the schools of the popular opinion of him has fallen the duty (no longer) doing prostrations for forgetfulness due to factors that require that he should do the prostration for forgetfulness is doubt- doubt no longer exists.
But others argue that he did not fall prostrate for forgetfulness to make the devil mad, as the words of the Prophet sallallaahu 'alaihi wa sallam.
".. Whereas if it turns out his prayer exactly four rak'ahs, then these two prostrations are made angry satan "[8]
In addition, because some of the prayers are done with the feelings of doubt. This opinion is more rajih (strong).
As an example.
For example a person is his prayers, then arises the doubt in one rakaatnya, whether he was in second or third cycles? Because he could not determine which is more rajih between the two cases, then he is considered as the second rak'ah, then he completes his prayer. But it eventually became clear to him that it was indeed the second rak'ah, then the schools of the popular opinion, he is not obliged to prostrate for forgetfulness, while the second opinion that we think he should do more rajih prostration for forgetfulness before the salutation.
[Copied from the book Procedure Prostration for forgetfulness, Author Shaykh Muhammad ibn Saalih al-Uthaymeen, Translators Mutsanna Abdul Qohhar, At-Tibyan Reader Publishers. Jl. Kyai Mojo 58, Solo, 57 117]
________
Footnote
[1]. HR Mutafaqun alaih. Al-Bukhari narrated in (the book) As-Salah, Baab maa ja'a fie al-Qiblah, (404) which is very short editorial, and the hadith (401) editorial is very long, in (the book) As-forgetfulness (1227 ) and also in other discussions. While the Muslim priest narrated in the book Al-Masajid, chapter: As-Salah al-fie forgetfulness (91) and (572).
[2]. The other narrators of al-Jama'ah: Abu Dawud narrated in (the book) Ash-Salah, chapter: Idza khamsan Shalla, (2019) and (1020), At-Tirmidhi narrated in this chapter: maa ja'a fie sajdatai as-forgetfulness ba'da as-salam wa al-kalam (392). An-i-Nasaa narrated in; As-forgetfulness, chapter: At-Taharry (III/33), (1242) and 1243), and Ibn Majah in Iqamah al-Salah, Baab ma fie ja'a fiiman syakka shalatihi ( 1211).
[3]. It is also considered adding in prayer because he has added to the greeting at the time she was still his prayers.
[4]. Al-Bukhari narrated in: Ash-Salah, Baab al-Ashabi Tasybik 'fie wa al-Masjid Ghairihi, (482) editorial is very short, (714) and (715) in: As-forgetfulness (1226) and in the discussion- Other discussion. While the Muslim priest narrated in al-Masajid, chapter: As-Sahwu fie ash-Prayer (97) and (573).
[5]. Reported by al-Bukhari: Al-Adhan chapters: man lam yara at-Tasyahud obligation .. (829), in: As-forgetfulness (1223.1225) and in other discussions. While the Muslim priest narrated in al-Masajid, chapter: As-Salah Sahwu FII-ash (85) and (570)
[6]. Reported by al-Bukhari in: Ash-Salah, chapter: At-Tawajjuh Nahwa Al-Qiblah (401) and Muslims in Al-Masajid, chapter: As-Salah Sahwu fie-ash (89) and (572)
[7]. Reported by Muslim in: Al-Masajid, chapter As-Salah al-Sahwu fie, (88) and (571).
Sorry for my english is not good (google translator)
