Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

a prescribed phrase—namely, “Glory be to my Lord, the Most High.” But “Glory be to my Lord, the Most High” is prescribed in prostration. Thus, if he says it while bowing, we say: You have uttered a prescribed phrase in a place other than its proper place; therefore, the prostration of forgetfulness is sunnah in your case.

This is the established position of the school of law: they distinguish between a prescribed verbal utterance and a prescribed action. They say that if one performs a prescribed utterance in a place other than its proper place, the prostration of forgetfulness is sunnah for him; whereas if one performs a recommended action in a place other than its proper place, the prostration is not sunnah for him. This distinction, however, is open to question, for the general evidence concerning the prostration of forgetfulness indicates that there should be no difference.

“If he deliberately gives the salutation before completing it, it is invalidated. But if it was through forgetfulness, then he remembers shortly afterward, he completes it and prostrates.”

His statement, “If he deliberately gives the salutation before completing it, it is invalidated,” means that if he deliberately gives the salutation before completing the prayer, intending thereby to leave it, the prayer is invalidated, because it has not been performed in the manner commanded by Allah and His Messenger. The Prophet ﷺ said: “Whoever performs an action that is not in accordance with our matter shall have it rejected.” (2) Allah Most High has prescribed, for example, four units for the Zuhr prayer. Thus, if he gives the salutation after three units or after two, he has done something not commanded by Allah and His Messenger, and the prayer is invalidated.

“But if it was through forgetfulness”—that is, he thought that the prayer had been completed, then remembered shortly afterward, meaning within a short time—he completes it and prostrates. It will come, Allah willing, where the place of this prostration is. (3)

His statement, “But if it was through forgetfulness, then he remembers shortly afterward, he completes it and prostrates,” means: if the salutation was given forgetfully, and so on. The apparent meaning of his words is general, and that there is no difference between

(1) Al-Insaf, 4:22. (2) Its source documentation was given above, p. 5. (3) See p. 394.
بقول مشروع وهو «سبحان رَبِّيَ الأَعلى»، لكن «سبحان رَبِّي الأعلى» مشروع في السُّجود، فإذا أتى به في الرُّكوع قلنا: إنك أتيت بقول مشروع في غير موضعه، فالسُّجود في حقِّكَ سُنَّة. وهذا هو المذهب (١)، أعني التفريق بين القول المسنون والفعل المسنون، حيث قالوا: إنْ أتى بقول مشروع في غير موضعه سُنَّ له سجود السَّهو، وإن أتى بفعل مسنون في غير موضعه لم يُسنَّ له السُّجود، وفي هذا التفريق نظر؛ فإن عموم الأدلة في السُّجود للسَّهو يقتضي أنْ لا فَرْقَ. وَإنْ سَلَّمَ قَبْلَ إتْمَامِهَا عَمْداً بَطَلَتْ، وَإنْ كَانَ سَهْوَاً ثُمَّ ذَكَرَ قَرِيباً أَتَّمَّهَا وَسَجَدَ. قوله: «وإن سلم قبل إتمامها عمداً بطلت»، أي: إذا سَلَّم قبل إتمام الصلاة بقصد الخروج منها عمداً بطلت؛ لأنه على غير ما أمر الله به ورسوله، وقد قال النبيُّ ﷺ: «من عَمِلَ عملاً ليس عليه أمرُنا فهو رَدٌّ» (٢). فالله تعالى قد فَرض صلاة الظُّهر مثلاً أربعاً، فإذا سَلَّمَ من ثلاث أو من ركعتين، فقد أتى بما ليس عليه أَمْرُ الله ورسوله فتبطل. وإنْ كان سهواً، أي: أنه ظَنَّ أن الصَّلاة قد تمَّت ثم ذَكَرَ قريباً، أي: في زمن قريب، أتمَّها وسَجَدَ، وسيأتي ـ إن شاء الله ـ أين يكون موضع السُّجود (٣). قوله: «وإن كان سهواً ثم ذكر قريباً أتمها وسجد»، أي: وإنْ كان السَّلام سهواً … إلخ وظاهر كلامه العموم، وأنه لا فَرْقَ بين
(١) «الإنصاف» (٤/ ٢٢). (٢) تقدم تخريجه ص (٥). (٣) انظر: ص (٣٩٤).

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