What is the ruling on one who catches up with a rak'ah and then makes it up again?
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The questioner : If he makes it up after that, having caught up with the bowing (ruku') and then making up the rak'ah again?
The Shaykh : If one catches up with the bowing (ruku') and then makes up the rak'ah whose bowing he caught up with, it is considered an extra rak'ah in his prayer. If he is ignorant, he owes nothing and his prayer is valid. If he did it intentionally, his prayer is invalid because he added a rak'ah to it, unless he is following a figurative interpretation (ta'wil). Some scholars say that one who catches up with the bowing has not caught up with the rak'ah because of the lack of reciting al-Fatihah. If he is following this interpretation, his prayer is valid. However, if he is not following an interpretation and did it intentionally, his prayer is invalid. If he is ignorant, he is excused due to his ignorance and it is not invalid. But I do not believe that anyone makes up this rak'ah whose bowing he caught up with while knowing that he has caught up with the rak'ah. I do not think that anyone adds it intentionally.
The questioner : How is catching up with the bowing (ruku') achieved, meaning if he is able to say "Subhan Rabbi al-Azim" (Glory be to my Lord, the Great) once?
The Shaykh : One catches up with the bowing (ruku') by reaching the limit of bowing before the imam leaves it, meaning before the imam leaves the limit of bowing. If he meets the imam at the limit of bowing, he has caught up with the rak'ah. In this case, there is no option but one of three: either he is certain that he caught up with the imam before he rose from the bowing, in which case he has caught up with the rak'ah without doubt; or he is certain that the imam rose from the bowing before this latecomer reached the bowing, in which case he has not caught up with the rak'ah without doubt; or he doubts whether he caught up with the imam in the bowing or whether the imam rose before he caught up with him. In this case, if he is more likely to have caught up with the imam, he should proceed on that basis and be considered to have caught up with the imam according to his suspicion, but he should perform the prostration for forgetfulness (sujud al-sahw) after the closing salam. If he is more likely to have not caught up with it, he should cancel this rak'ah and make it up, and perform the prostration for forgetfulness after the closing salam. If he doubts without a prevailing suspicion, he should cancel it based on certainty, complete the prayer, and perform the prostration for forgetfulness before the closing salam.
The Shaykh : If one catches up with the bowing (ruku') and then makes up the rak'ah whose bowing he caught up with, it is considered an extra rak'ah in his prayer. If he is ignorant, he owes nothing and his prayer is valid. If he did it intentionally, his prayer is invalid because he added a rak'ah to it, unless he is following a figurative interpretation (ta'wil). Some scholars say that one who catches up with the bowing has not caught up with the rak'ah because of the lack of reciting al-Fatihah. If he is following this interpretation, his prayer is valid. However, if he is not following an interpretation and did it intentionally, his prayer is invalid. If he is ignorant, he is excused due to his ignorance and it is not invalid. But I do not believe that anyone makes up this rak'ah whose bowing he caught up with while knowing that he has caught up with the rak'ah. I do not think that anyone adds it intentionally.
The questioner : How is catching up with the bowing (ruku') achieved, meaning if he is able to say "Subhan Rabbi al-Azim" (Glory be to my Lord, the Great) once?
The Shaykh : One catches up with the bowing (ruku') by reaching the limit of bowing before the imam leaves it, meaning before the imam leaves the limit of bowing. If he meets the imam at the limit of bowing, he has caught up with the rak'ah. In this case, there is no option but one of three: either he is certain that he caught up with the imam before he rose from the bowing, in which case he has caught up with the rak'ah without doubt; or he is certain that the imam rose from the bowing before this latecomer reached the bowing, in which case he has not caught up with the rak'ah without doubt; or he doubts whether he caught up with the imam in the bowing or whether the imam rose before he caught up with him. In this case, if he is more likely to have caught up with the imam, he should proceed on that basis and be considered to have caught up with the imam according to his suspicion, but he should perform the prostration for forgetfulness (sujud al-sahw) after the closing salam. If he is more likely to have not caught up with it, he should cancel this rak'ah and make it up, and perform the prostration for forgetfulness after the closing salam. If he doubts without a prevailing suspicion, he should cancel it based on certainty, complete the prayer, and perform the prostration for forgetfulness before the closing salam.