Ruling on prayer if one omits some obligatory parts out of ignorance or forgetfulness

If a person makes a mistake in adhkaar that are obligatory in the prayer, such as the dhikr when sitting between thetwo prostrations and in the tashahhud – the first part of it – what is the ruling on his prayer if he forgot or was unaware (that it is obligatory)? What about previous prayers in which he made this mistake and does he have t o repeat them?.
Praise be to Allaah.
Firstly:
The dhikr that comes between the two prostrations is one of the Sunnahs of the prayer andis not obligatory. This has been discussed previouslyin the answer to question no. 130981
Based on that, if a person omits it deliberately or out of ignorance, that does not render his prayerinvalid and he does not have to do anything. If he forgot it although he usually does it, it is mustahabb for him to do the two prostrations of forgetfulness before the salaam.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy onhim) said: If a person omits one of the mustahabb words or actions out of forgetfulness and he usually does it, then it is prescribed for him to prostrate (the prostration of forgetfulness) to make up for this omission that affected the perfection of the prayer but was not anomission of something obligatory, because of thegeneral meaning of the words of the Prophet (blessings and peace of Allah be upon him) in the hadeeth, “For every mistake there are two prostrations”– narrated by Abu Dawood; it is a hasan hadeeth. In Saheeh Muslim it says: “If one of you forgets, let him prostrate twice.” As this is general in meaning, if he omits a Sunnah that he does not usually do, then it is not Sunnah for him toprostrate, because it never occurred to him to do it.
End quote from ash-Sharhal-Mumti‘ ‘ala Zaad al-Mustaqni‘, 3/333, 334
Secondly:
The first Tashahhud is oneof the obligatory parts of the prayer although it is not one of the pillars or essential parts, as was explained previously in the answer to question no. 34570
If someone omits this obligatory part deliberately, his prayer is rendered invalid, as you will see in the answer to question no. 9897 . If someone omits it becausehe forgot, then he has to do the prostration of forgetfulness before the salaam. If someone omits it because he is unaware of the ruling on it, he doesnot have to do anything, because the one who is unaware is excused.
The evidence for the obligatory parts of the prayer being waived in the case of forgetfulness, and that the prostration of forgetfulness is required in this case, is the report narrated by al-Bukhaari (795) and Muslim (570) from ‘Abdullah ibn Buhaynah (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) led them in praying Zuhr, then he stood up after thefirst two rak‘ahs and did not sit, and the people got up with him. When hehad finished the prayer and the people were waiting for him to say thetasleem, he said takbeer whilst sitting and prostrated twice before saying the salaam, then he said the salaam.
Ibn Qudaamah (may Allahhave mercy on him) said, concerning one who omitted the obligatory part deliberately: His prayer is rendered invalid.But if he omitted it by mistake, he should do the prostration of forgetfulness before he says the salaam, because of the report narrated by ‘Abdullah ibn Maalik ibn Buhaynah -- and he quoted the hadeeth. Thus this idea is proven, and byanalogy we apply the same principle to all the obligatory parts (of the prayer).

And Allah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Story ← The Price of Imaan

Several years ago an Imaam moved to London. He often took the bus
fromhis home to the town area.Some weeks after he arrived, he had
occasion toride the same bus.
When he sat down, he discovered that the driver had accidentally given
himtwenty pence too much change. As he considered what to do, he
thought to himself, you better give the twenty pence back. It would be
wrong to keep it. Then he thought, oh forget it, it's only twenty
pence. Who would worry about this little amount? Anyway, the bus
company already gets too much fare; they will never miss it. Accept
it as a gift from Almighty Allah and keep quiet.
When his stop came, the Imaam paused momentarily at the door, then he
handed the twenty pence back to the driver and said "Here, you gave me
too much change."
The driver with a smile replied "Aren't you the new Imaam in this
area? I have been thinking lately about going to worship at your
mosque . I just wanted to see what you would do if I gave you too much
change."
When the Imaam stepped off the bus, his knees became weak and soft. He
had to grab the nearest light pole and held for support, and looked up
to the heavens and cried "Oh Allah, I almost sold Islam for twenty
pence!"
Remember, we may never see the impact our actions have on people.
Sometimes we are the only knowledge of Quran someone will read, or the
only Islam a non- Muslim will see.
What we need to provide, Insha Allah is an example for others to see.
Be careful and be honest everyday, because you never know who is
watching your actions and judging you as a Muslim.

5d] Imam Bukhari

5d]
Also the last chapter whichImam Bukhari (R.A) has chosen to end his kitaab with is ‘Kitaab-ul-Tauheed’which gives one a whole host of words which may be said in order to praise the oneness of Allah; for it is this which is believed to be the sole aid for all humans when they shall find themselves in the unbearable position of being reckoned for their sins on the Day of Judgment.
Hadhrat Shaikh Moulana Muhammad Zakariyya (R.A)has summed up the above in these words,” Imam Bukhari (R.A) has commenced his kitaab with the hadeeth ‘ Innamal Aamaal….’ and concluded it with ‘Kalimataan./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

5c] Imam Bukhari

5c]
Before he actually placed ahadith in his compilation he used to perform ghusl and prayed to Allah through two rakah nafl prayers asking for guidance. Imam Bukhari ( R.A) worked such that onlyafter being completely satisfied with the hadith inquestion did he give it a place in his kitaab. Due to this great care which was taken, the people were heard to say that the ahaadeeth which Imam Bukhari (R.A) has narrated have been so carefully phrased and with such precision that it is felt Imam Bukhari (R.A) had heard the ahaadeeth directly through the Prophet Sallallahu Alaihi Wasallam.
Abu Zaid Marwazi reports that I was once asleep in between the ‘Black stone’ and ‘Maqaam-e-Ibrahim’ when the Prophet Sallallahu Alaihi Wasallam appeared in my dream he stated, “O Abu Zaid! For how long shall you teach Imam Shafi’s (R.A) kitaab ? When shall you start the teaching of my kitaab ?”
I questioned, “O Prophet Sallallahu Alaihi Wasallam!Which kitaab is yours?” He replied, “Mohammed Ibn Ismail’s Al-Jame-ul-Sahih.”
Hafiz Ibn Hajar (R.A) reports that Imam Bukhari(R.A) has kept it of utmost importance to only narrateahaadeeth of a strong testimonial which can be proven by the name of thekitaab. However, along with this Imam Bukhari (R.A) also made an effort to explain all points which are difficult to understand, which is the reason why he has given a plentiful host of meanings for one sentence which may include a word that is in reality difficult to understand. Imam Bukhari(R.A) has included within his kitaab the art of narrating ahaadeeth whichhave been divided into eight different chapters. These chapters contain subjects which have been sub-titled and are famous for the ingenious way in which they have been phrased.
Imam Bukhari (R.A) has imposed conditions which all narrators and testifiers must meet before the hadith can be selected. One condition requires that all testifiers must have a strong memory.
There are also restrictions made upon this condition :
1. All the Muhadditheen who possess great knowledge of ahaadeeth must agree upon the testifiers’ in question ability to learn and memorize, along with his reporting techniques.
2. The testimonial must becomplete without any missing testifiers.
3. If there are two different narrators of a hadith related to them by a Sahaabi then the hadith shall be given a high stagein rank. However, if only one narrator can be found and the testimonial provesto be a strong one then this shall be accepted without any doubts.
Allaamah Nawawi (R.A) relates that all scholars in Islam have agreed that Sahih-ul-Bukhari has earnestly gained the reward of being the most authentic after the Holy Qur’an.
Sahih-ul-Bukhari consists of 7 275 ahaadeeth including those ahaadeeth which have been repeated.However, should the repeated ahaadeeth be excluded then the total number of ahaadeeth will be 4,000.
Hafiz Ibn Hajar counted the ahaadeeth and concluded that there was 7 397 where the ahaadeeth have been passed down from the Prophet Sallallahu Alaihi Wasallam directly and with the narrations of Sahabah or Tabi’een etc.; procuring a total of 9 407 ahaadeeth in all. Although after excluding the repetitions he found 2 353narrations of the Prophet Sallallahu Alaihi Wasallam and 160 sayings of the respected Sahabah totaling to 2 513 narrations in all.
Bukhari Shareef has been set apart from other compilations, gaining a distinctive honour due to the following reasons :
1. Whilst Imam Bukhari (R.A) was engaged in the writing of Bukhari Shareef,if the need arose to stop work for a period of time, then he would continue his work only after writing‘Bismillah’ which is the reason why ‘ Bismillah’ hasbeen found to be written in between in many places.
2. At the end of all chapters Imam Bukhari (R.A) has concluded by use of a word within the sentence so as to give one a point to ponder upon and hopefully so that one becomes more aware of the primary objective of life. e.g. after the first chapter he has included a word which brings one to think of their short life in this world and of their death. His intention is that one reads Kitaabe-Bukhari with death in mind.
3. Imam Bukhari (R.A) has paid great attention towards the beginning and ending his kitaab withan appropriate hadith. For the first hadith narrated within the kitaab is based upon intention which gives one the opportunity to be sincere with himself as to what he intends to gain from studying the words of the Prophet Sallallahu Alaihi Wasallam which have been narrated throughout the kitaab. Also the last chapter whichImam Bukhari (R.A) has chosen to end his kitaab with is ‘Kitaab-ul-Tauheed’which gives one a whole host of words which may be said in order to praise the oneness of Allah;
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