Fatwa ID: 08261

Answered by: Moulana Ubaidur Rahman

Question:

Subject: Doubts about feet coming off whilst in sajda

Message Body:
Salaam, so I was reading isha sunnah and when I went down for my last sajda in the 2nd rakah, I felt like my foot came off whilst in sajda position but I wasn’t sure so I did another rakah and did prostration of forgetfulness. But then after I just repeated these 2 rakah of sunnah instead. Was this the right thing to do, or was I supposed to read the salah from the beginning?
Please can you advise me on this.
Jazak’allah

بِسْمِ اللهِ الرَّحْمَٰنِ الرَّحِيم
In the name of Allah, the Most Gracious, the Most Merciful

Answer:

In order for salaah to be nullified, both of your feet need to be off the ground for the duration of time it takes to recite three subhanallah. It was not necessary for you to repeat the two rakah of sunnah on this basis, as there was no need to repeat that prayer.

Relating to your question, you would only need to repeat the prayer if something major happened within the prayer that would break it, necessitating a repeat performance. Further, doing prostration of forgetfulness without any need to do so would be adding an additional act onto the actions of prayer for that salaah without a need to do so. Adding extra acts into salaah breaks the salaah and is considered a sin. If you add an extra act into salaah, then you will have to perform that salaah again.

Only Allah (عز و جل) knows best.

Written by:
Mawlana Sheik Abdel Ahaad Imrit

Checked and approved by:
Mufti Mohammed Tosir Miah
Darul Ifta Birmingham

[1] قال و يكره ايضا ان يكف ثوبه و هو في الصلاة بان يرفعه من بين يديه و من خلفه

[2] بِسُجُودِ السَّهْوِ (قَوْلُهُ وَلَوْ أَخَّرَهَا) هُوَ مَفْهُومُ قَوْلِهِ عَقِبَ التَّذَكُّرِ كَمَا فِي النَّهْرِ ح (قَوْلُهُ قَضَاهَا فَقَطْ) يَعْنِي مِنْ غَيْرِ إعَادَةِ رُكُوعٍ وَلَا سُجُودٍ، لَا افْتِرَاضًا، وَلَا وُجُوبًا، وَلَا نَدْبًا، بَلْ إنْ سَجَدَهَا فِي أَثْنَاءِ الْقَعْدَةِ الْأَخِيرَةِ أَوْ بَعْدَهَا أَعَادَهَا افْتِرَاضًا لِمَا قَدَّمْنَاهُ ح وَعَلَيْهِ سُجُودُ السَّهْوِ لِتَرْكِ التَّرْتِيبِ فِيمَا شُرِعَ مُكَرَّرً

الْفَسَادُ وَالْبُطْلَانُ فِي الْعِبَادَاتِ سَوَاءٌ لِأَنَّ الْمُرَادَ بِهِمَا خُرُوجُ الْعِبَادَةِ عَنْ كَوْنِهَا عِبَادَةً بِسَبَبِ فَوَاتِ بَعْضِ الْفَرَائِضِ، وَعَبَّرُوا عَمَّا يُفَوِّتُ الْوَصْفَ مَعَ بَقَاءِ الْفَرَائِضِ مِنْ الشُّرُوطِ وَالْأَرْكَانِ بِالْكَرَاهَةِ، بِخِلَافِ الْمُعَامَلَاتِ عَلَى مَا عُرِفَ فِي الْأُصُولِ شَرْحُ الْمُنْيَةِ (قَوْلُهُ عَقَّبَ الْعَارِضَ إلَخْ) أَيْ إنَّ الْمُفْسِدَاتِ عَوَارِضُ عَلَى الصِّحَّةِ، لَكِنْ مِنْهَا اضْطِرَارِيٌّ كَسَبْقِ الْحَدَثِ الْمَذْكُورِ فِي الْبَابِ السَّابِقِ، وَمِنْهَا اخْتِيَارِيٌّ كَالتَّكَلُّمِ وَنَحْوِهِ مِمَّا يَأْتِي هُنَا، فَلِذَا عُقِّبَ أَحَدُهُمَا بِالْآخِرِ، وَلَمْ يُبَيِّنْ وَجْهَ تَقْدِيمِ الْأَوَّلِ عَلَى الثَّانِي؛ وَبَيَّنَهُ فِي النَّهْرِ بِأَنَّ الِاضْطِرَارَ أَعْرَفُ فِي الْعَارِضِيَّةِ أَيْ إنَّهُ الْأَصْلُ فِي الْعُرُوضِ أَفَادَهُ ح (قَوْلُهُ يُفْسِدُهَا التَّكَلُّمُ) أَيْ يُفْسِدُ الصَّلَاةَ، وَمِثْلُهَا سُجُودُ السَّهْوِ وَالتِّلَاوَةِ وَالشُّكْرِ عَلَى الْقَوْلِ ط عَنْ الْحَمَوِيِّ (قَوْلُهُ هُوَ النُّطْقُ بِحَرْفَيْنِ إلَخْ) أَيْ أَدْنَى مَا يَقَعُ اسْمُ الْكَلَامِ عَلَيْهِ الْمُرَكَّبُ مِنْ حَرْفَيْنِ

[1] Fatawa Darul Uloom Deobond, Page 341m Volume 2, Darul Ishaat.

[2] Kitaab Hashiyya Ibn Abideen, Page 513, Volume 1, Maktabatus Shaamila.