Regarding the recitation of a full Surah or some verses in the third or fourth Rak’ah of the three or four-unit prayers, I would like to clarify:
Firstly, there are conflicting evidence in this matter. The description of the Prophet’s prayer found in the Hadith and Sunnah books indicates that he used to recite Quranic verses after the Fatiha in the first two Rak’ahs, while he would limit his recitation to the Fatiha alone in the subsequent Rak’ahs.
Moreover, among the reports is what is mentioned in Bukhari with its chain of narrators from Qatadah, that the Prophet, peace be upon him, used to recite the Fatiha and two other Surahs in the first two Rak’ahs, and he would elongate the recitation in the first and shorten it in the second. Sometimes he would make people hear him at some verses. In the last two Rak’ahs, he would recite the opening verse of the Book (Umm al-Kitab) [Al-Fatiha].
This is what is substantiated by numerous narrations from the Companions, and it represents the view of the Imams (scholars).
However, there are reports from some Companions that the Prophet occasionally recited more than just the Fatiha in the last two Rak’ahs or the last Rak’ah in the Maghrib prayer.
– Some examples of this are that Ibn Umar used to recite in all four Rak’ahs.
– Another example is that Abu Bakr (As-Siddiq) used to recite in the last Rak’ah of the Maghrib prayer: “{Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower}” [Al-Imran, 3:8].
This can easily be interpreted and should not contradict the established and practiced norm.
Secondly: The ruling on adding (extra recitation):
As for someone who adds extra recitation in a place where recitation is not recommended, the scholars have differed in their opinions on the ruling:
– The majority opinion among the Hanafis, Malikis, Shafi’is, and Hanbalis is that there is no obligation to perform the prostration of forgetfulness (sujood as-sahw) in this case due to the conflicting evidence.
– As for the Maliki School, they state that there is no obligation on him at all, even though it contradicts the preferred practice.
– As for the Hanafis, except for Abu Yusuf, they consider it Makruh Tanzih (Disliked but Permissible). “Ibn Abidin said in the commentary: “It is not disliked as a prohibition, but rather it is properly disapproved, because it contradicts the Sunnah. He stated in ‘Al-Muniyah’ and its explanation: If one mistakenly joins another Surah to Al-Fatiha while reciting in prayer, he must perform two prostrations of forgetfulness. This is according to the statement of Abu Yusuf due to delaying the bowing (Ruku’) from its proper place. However, in the most apparent narrations, it is not obligatory, as reciting them (extra Surahs) in these cases is permissible without estimation. Restricting the recitation to Al-Fatiha alone is recommended (Sunnah), not obligatory.”
As for the Shafi’is and Hanbalis, they said: one should not recite in the last two Rak’ah, whoever recites has indeed contradicted (the established practice).
– The opinion of Abu Yusuf, one of our scholars in the school of law, is that the prostration of forgetfulness (Sujood As-Sahw) is to be performed by the one who adds (extra actions) in the prayer. The rationale for this ruling is based on the fact that reciting after Al-Fatiha in the third or fourth Rak’ah of prayer delays the obligatory act -which is Ruku’- beyond its appropriate timing. Delaying the Ruku’without a valid reason or necessity is not permissible. Instead, it takes on the ruling of Sujood As-Sahw, just like someone who pauses for a duration after Al-Fatiha without reciting. In this case, the prostration of forgetfulness becomes obligatory upon them. Delaying the obligatory act (Rukn) is a general principle among the Hanafis that necessitates performing prostration in the instances of delay.
– Indeed, reciting during the last two Rak’ahs of prayer is permissible, and there is no blame or obligation for performing Sujood As-Sahw when doing so. This conclusion is derived by combining various pieces of evidence, and some scholars of Hadith incline towards this view.
Therefore, our view aligns with the opinion of the esteemed Hanafi scholars other than Abu Yusuf, that there is no prostration of forgetfulness in this case.
And Allah knows best.
Fatwa by Dr. Khālid Naṣr