Recitation error of Salaah rectified through Sajda-e-Sahw
Question:-
If a person recites incorrectly, then will Sajda-e-Sahw be required to rectify his error?
Is Salaah nullified if one recites incorrectly or errs in Salaah?
Answer:-
1). Sajda-e-Sahw is not performed to rectify an error of Qiraat in Salaah. Generally Sajda-e-Sahw suffices for unintentionally omitting a Waajib, delaying a Fardh or Waajib act, increasing or decreasing in Salaah, etc. hence an error of Qiraat will not necessitate Sajda-e-Sahw. Yes however, if while engaged in Qiraat, a person (due to thinking of what to recite next) keeps quiet for the duration of one Rukn (duration of three Tasbeehs), then Sajda-e-Sahw will have to be made.
ويجب ( سجدتان ) لأنه صلى الله عليه و سلم سجد سجدتين للسهو وهو جالس بعد التسليم وعمل به الأكابر من الصحابة والتابعين ( بتشهد وتسليم ) لما ذكرنا ويأتي فيه بالصلاة على النبي صلى الله عليه و سلم والدعاء على المختار ( لترك واجب ) أو زيادة أو نقص لما روينا والمتعمد لا يستحق إلا التغليظ بإعادة صلاته لجبر خللها ( وإن تكرر ) بالإجماع كترك الفاتحة والاطمئنان في الركوع والسجود والجلوس الأول وتأخير القيام للثالثة بزيادة قدر أداء ركن ولو ساكنا (مراقي الفلاح ص 250)
2). The principle, according to Imaam Abu Hanifa Rahmatullahi Alaih and Imaam Muhammad Rahmatullahi Alaih is, if a major and drastic change takes place in the meaning due to changing a word, or reciting the incorrect I’raab, then Salaah will become Faasid, and if the meaning didn’t change then Salaah remains intact, whether that particular word is found in the Quraan or not. However, according to Imaam Yusuf Rahmatullahi Alaih, if a similar word is found in the Quraan then Salaah will not become Faasid, irrespective of whether there was a major change to the meaning or not. If the word recited (that caused the meaning to change) is not found in the Quraan, then Salaah will be Faasid. This difference is applicable if the mistake was committed in error. However, if the error (that brings about a major change in the meaning) was intentionally committed by the reciter, then all jurists agree that Salaah will be Faasid.
Ibn Amir-ul-Haaj Rahmatullahi Alaih has elaborated on the above by stating that, if by changing the word or I’raab, the meaning does not become corrupt, but rather changes into the Praises of Allah Ta’aala, then (even though the change was done intentionally) Salaah will not become Faasid.
فالاصل فيها عند الامام ومحمد رح تغير المعني تغيرا فاحشا وعدمه للفساد وعدمه مطلقا سواء كان اللفظ موجودا في القراٰن او لم يكن وعند ابي يوسف رح ان كان اللفظ نظيره موجودا في القراٰن لا تفسد مطلقا تغير المعني تغيرا فاحشا او لا , وان لم يكن موجودا في القراٰن تفسد مطلقا — ومحل الاختلاف في الخطاء والنسيان , اما في العمد فتفسد به مطلقا بالاتفاق اذا كان مما يفسد الصلوة – اما اذا كان ثناء فلا تفسد ولو تعمد ذلك افاده ابن امير الحاج (نور الايضاح – باب زلة القاري)