Rulings of the Prostration for Forgetfulness (Sujūd Al-Sahw)

 

All praise is due to Allah, the Lord of the worlds, and may peace and blessings be upon the noblest of creation and messengers, our Master Muhammad (peace and blessings be upon him), and upon his family and all his companions.

Since forgetfulness (Sahw) in prayer and performing the Prostration of Forgetfulness (Sujūd Al-Sahw) for it are common issues, and because mistreating Sahw may, in some cases, invalidate the prayer, I wanted to present the most important rulings of Sujūd Al-Sahw in a question-and-answer format to facilitate understanding. I have extracted these rulings from books based on the Shafi'i school of jurisprudence, asking Allah for acceptance and benefit.

First: Introduction

Q1: What is meant by prostration for forgetfulness?

It is a prostration legislated to compensate for an irregularity occurring in the prayer, whether due to heedlessness, forgetfulness, or even intentional action.

Q2: Is it established that the Prophet (peace and blessings be upon him) performed prostration for forgetfulness?

Yes, it is established that the Prophet (peace and blessings be upon him) performed prostration for forgetfulness on five occasions: due to his doubt about the number of rak'ahs, rising from two rak'ahs without the sitting (tashahhud), giving the salām after two rak'ahs, giving the salām after three rak'ahs, and his doubt about a fifth rak'ah.

Second: The Ruling of Prostration for Forgetfulness

Q1: Is prostration for forgetfulness obligatory (wājib) or a Sunnah?

Prostration for forgetfulness is a confirmed Sunnah (Sunnah mu'akkadah). If one who forgot omits it, whether out of forgetfulness or intentionally, their prayer is not invalidated.

Q2: Is prostration for forgetfulness limited to obligatory prayers, or does it include supererogatory and voluntary prayers?

Prostration for forgetfulness is recommended whether the cause for forgetfulness occurs in an obligatory (farḍ) or supererogatory (nāfilah) prayer.

Q3: Why do we not rule that prostration for forgetfulness is obligatory?

We do not rule it obligatory because prostration for forgetfulness does not substitute for neglecting an obligatory element (farḍ); rather, it is legislated for omitting a Sunnah. It is a substitute (badal), and the substitute is either equivalent to or lighter than the original matter.

Q4: If multiple causes for forgetfulness occur in a single prayer, is one prostration for forgetfulness sufficient, or is it repeated according to the number of causes?

A single prostration for forgetfulness (comprising two prostrations with a brief sitting between them), followed by the salām, suffices even if the causes for forgetfulness are multiple and of different types. It compensates for all forgetfulness that occurred.

Q5: What is the ruling if someone performs only one prostration for forgetfulness?

If someone performs a single prostration intending from the outset to limit themselves to it, their prayer is invalidated. However, if they neglect to complete the second prostration after having started, this does not affect the validity of their prayer, as the two prostrations are a supererogatory act and do not become obligatory merely by initiating them.

Q6: A person began an obligatory four-rak'ah prayer alone, performed one rak'ah with an act of forgetfulness in it, then followed a traveling imam who was shortening his prayer. The imam had an act of forgetfulness but did not prostrate for it. Then, the follower performed his fourth rak'ah after the imam's salām and had an act of forgetfulness in it. What should he do?

A single prostration for forgetfulness at the end of his prayer suffices for all these instances.

Q7: A person remembered their forgetfulness after the salām and then prostrated for it, but their ablution (wuḍū') was nullified before the second salām (after the prostrations). Is their prayer valid?

If one returns to perform prostration for forgetfulness after the initial salām and their ablution is nullified before the second salām, their prayer is invalidated because they returned to the prayer with the intention of performing the prostration and the movement towards it.

Third: Causes for Prostration for Forgetfulness

Q1: What are the causes for prostration for forgetfulness?

Prostration for forgetfulness has four causes:

First: Omitting some integral part (baʿḍ) of the prayer or part of an integral.

Second: Transferring a verbal pillar (rukn qawlī) to a place other than its designated one.

Third: Performing an act that, if done intentionally, would invalidate the prayer, but if done forgetfully, does not.

Fourth: Performing a physical pillar (rukn fi'lī) with the possibility of it being an addition.

Fourth: Ruling on Omitting a Pillar (Rukn)

Q1: If someone forgetfully omits a pillar of the prayer, such as bowing (rukūʿ) or prostration (sujūd), is it sufficient to prostrate for forgetfulness at the end of the prayer upon remembering?

Prostration for forgetfulness does not compensate for omitted pillars. If someone omits a pillar like rukūʿ, it is not sufficient to merely prostrate for forgetfulness before ending the prayer. They must make up for that pillar by performing it and then prostrate for forgetfulness before the salām. Prostration for forgetfulness is insufficient because the essence of the prayer is not realized without the pillar. The prostration is legislated along with making up the pillar as a form of compensation.

Q2: What is the ruling for one who forgets the intention (niyyah) or the opening takbīr (Takbirat al-Iḥraam)? Do they prostrate for forgetfulness?

Whoever omits the intention or the opening takbīr must restart the prayer and does not prostrate for forgetfulness because this omission does not constitute an addition; rather, their prayer did not commence validly due to the omission of the niyyah or opening takbīr.

Q3: What is the ruling for one who forgets the salām and then remembers?

If someone forgets the salām and remembers shortly after without having moved from their prayer spot, they should give the salām without prostrating for forgetfulness.

Q4: If someone forgets a pillar, such as the bowing (rukūʿ) of the first rak'ah, and then remembers, must they return to make it up regardless of how many subsequent pillars they have performed?

If someone forgets the rukūʿ of the first rak'ah and remembers before reaching the rukūʿ of the following rak'ah, they must return to the first rukūʿ, perform what comes after it, and then prostrate for forgetfulness before the salām. However, if they reach the rukūʿ of the second rak'ah before remembering, the first rak'ah is nullified. They must perform another rak'ah in its place and then prostrate for forgetfulness.

Q5: What is obligatory upon one who prostrates and then remembers during the prostration that they did not bow?

Whoever prostrates and then remembers during the prostration that they did not bow must stand up and then perform the bowing (rukūʿ). It is not sufficient for them to simply rise into the bowing position, as they did not have the intention for rukūʿ when they prostrated forgetfully.

Q6: What is the ruling if someone learns after the salām that they omitted a pillar, and they had spoken a little or turned away from the qiblah?

If someone learns after the salām that they omitted a pillar, they should continue based on the prayer they performed, provided the intervening period was not long, and then prostrate for forgetfulness. A small amount of speech or turning away from the qiblah does not harm this ruling.

Q7: Someone remembered after leaving the mosque and becoming occupied with other matters that they had forgotten a pillar of their prayer, such as a bowing or one of the obligatory prostrations. What is obligatory upon them?

If someone remembers forgetting a pillar of their prayer after a long period has passed between the prayer and the remembrance, they must repeat that prayer.

Fifth: Ruling on Omitting a Sunnah of the Integral Parts (Sunan al-Ab'āḍ)

Q1: What are the 'Sunnahs of the Integral Parts,' and why are they called so?

The Sunnahs of the Integral Parts are: the Qunūt supplication, its standing position, the first tashahhud, its sitting, sending blessings upon the Prophet (peace and blessings be upon him) in the first tashahhud, and sending blessings upon his family in the final tashahhud. They are called 'Ab'āḍ' (integral parts) because they are so emphasized that they are compensated for by prostration, resembling the pillars (arkān), which are essential components.

Q2: What is the ruling for one who omits a Sunnah from the Sunnahs of the Integral Parts?

Whoever forgetfully or even intentionally omits a Sunnah from the Sunnahs of the Integral Parts should perform prostration for forgetfulness before the salām.

Sixth: Ruling on Omitting a Sunnah Other Than the Sunnahs of the Integral Parts

Q1: What is the ruling for one who omits a Sunnah other than the Sunnahs of the Integral Parts, such as the remembrances (adhkār) of bowing and prostration?

Whoever omits a Sunnah other than the Sunnahs of the Integral Parts does not prostrate for forgetfulness, as this has not been transmitted. This matter is based solely on textual evidence (tawqīf).

Q2: What is the ruling for one who prostrates for forgetfulness for omitting something that does not warrant it?

If someone intentionally prostrates for something other than omitting an integral part (baʿḍ) or a pillar (rukn), while knowing it is not required, their prayer is invalidated, unless they are excused due to ignorance.

Seventh: Ruling on Committing a Prohibited Act

Q1: What is the ruling for one who commits a prohibited act, such as turning around, walking, or adding an extra rak'ah?

Prohibited acts are of two types:

Acts whose intentional performance does not invalidate the prayer, such as a slight turn or walking a few steps (only one or two steps). One does not prostrate for forgetfulness for performing these acts forgetfully, due to the lack of transmitted evidence for prostration and because if the intentional act is pardonable, the forgetful one is more so.

Acts whose intentional performance invalidates the prayer, such as adding an extra rak'ah, bowing, or prostration. If these are done forgetfully, one prostrates for forgetfulness, because the Prophet (peace and blessings be upon him) prayed five rak'ahs for Dhuhr and then prostrated for forgetfulness.

Q2: Is prostration for forgetfulness sufficient for one who forgetfully performs an act that invalidates the prayer, such as excessive talking or walking?

If someone forgetfully performs an act that invalidates the prayer, such as excessive walking or talking, they have effectively exited the prayer by that act. Prostration for forgetfulness does not benefit them; they are obliged to repeat the prayer. There is no prostration when the prayer is ruled invalid.

Q3: What is the ruling for one who prolongs the standing after bowing (i'tidāl) or prolongs the sitting between the two prostrations?

If one prolongs them intentionally, the prayer is invalidated because the prolongation disrupts the sequence (muwālāh). If it is done forgetfully, one prostrates for forgetfulness.

Eighth: Ruling on Transferring a Pillar or Sunnah to an Incorrect Place

Q1: Does one prostrate for forgetfulness if they recite Sūrat al-Fātiḥah or the tashahhud in an incorrect place?

Yes, one prostrates for forgetfulness if they recite Sūrat al-Fātiḥah or the tashahhud in an incorrect place, even if their intentional performance would not invalidate the prayer. This is an exception, expressed in some books as "transferring a verbal pillar to a place other than its designated one." Similarly, this applies to transferring the Qunūt with its intention to an incorrect place, repeating Sūrat al-Fātiḥah, or repeating the tashahhud.

Q2: Does one prostrate for transferring the Sunnahs of postures (Sunān al-hay'āt)?

If one transfers the recitation of a Sūrah (after Fātiḥah), they always prostrate. As for transferring the glorifications (tasbīḥ) in rukūʿ and sujūd, transferring the blessings upon the Prophet's family to the first tashahhud, or reciting the basmalah at the beginning of the tashahhud, Ibn Ḥajar holds that one prostrates for these, contrary to al-Ramlī's opinion.

Q3: What is the ruling on intentionally transferring the salām to an incorrect place, or transferring the opening takbīr (by saying takbīr during the prayer with the intention of it being the opening takbīr)? Is prostration for forgetfulness sufficient?

Whoever intentionally transfers the salām to an incorrect place or says takbīr during their prayer with the intention of it being the opening takbīr has invalidated their prayer. Prostration for forgetfulness does not compensate for this.

Ninth: Rulings Pertaining to Forgetfulness Related to the Tashahhud

Q1: What is the ruling for one who forgets the first tashahhud and remembers after having stood up fully?

Whoever forgets the first tashahhud and remembers after having stood up fully is prohibited from returning to it, based on the hadith of al-Mughīrah ibn Shu'bah that the Prophet (peace and blessings be upon him) said: "If one of you rises after two rak'ahs and has not yet stood upright, he should sit. If he has stood upright, he should not sit and should perform the two prostrations of forgetfulness." This is because standing (for the next rak'ah) is obligatory, while the first tashahhud is a Sunnah, and an obligatory act is not interrupted for a Sunnah.

Q2: What is the ruling on the prayer of one who returns to the first tashahhud after having stood up fully?

If one returns to it intentionally, knowing it is prohibited, their prayer is invalidated because they added a sitting without a valid excuse, which alters the form of the prayer. If they return to it forgetfully, such as forgetting they were in prayer, or return out of ignorance of the prohibition (even if they mix with scholars, as this matter can be obscure for common people), they should prostrate for forgetfulness and must stand up immediately and cease the tashahhud upon remembering.

Q3: What is the ruling for one who returns to the first tashahhud before standing up fully?

If someone forgets the tashahhud and returns to it before standing fully upright, they do not prostrate for forgetfulness if they were closer to the sitting position or midway between sitting and standing. If they were closer to standing upright than to sitting, then they prostrate for forgetfulness because they performed an act that alters the sequence of the prayer.

Q4: What is the ruling on the prayer of an imam or a person praying alone if they return to the first tashahhud after having become closer to standing than sitting?

If they return to it intentionally after being closer to standing, their prayer is invalidated due to the addition that altered its sequence. If they return while closer to sitting or midway, their prayer is not invalidated.

Tenth: Rulings Pertaining to Forgetfulness Related to the Qunūt Supplication

Q1: What is the ruling for one who forgets the Qunūt? Can they return to it?

If someone forgets the Qunūt and remembers after placing their forehead on the ground (for prostration), they should not return to it. If they return after placing the seven limbs (for prostration) with their conditions met, intentionally and knowingly, their prayer is invalidated because they engaged in an obligatory act (prostration) and then interrupted it for a Sunnah (Qunūt). If they return after placing the forehead but before placing the other limbs, it is disliked due to the difference of opinion regarding invalidation in this case. If they return before placing the forehead on the ground, even if other limbs are placed, it is recommended for them to return, as they have not yet fully engaged in the obligatory act (prostration), and they should prostrate for forgetfulness if they reached the level of being considered a 'raki' (one who has bowed) due to adding something whose intentional performance would be invalidating. If they did not reach that level, they do not prostrate.

Q2: What is the ruling for one who omits the Qunūt following their Ḥanafī imam?

Whoever omits the Qunūt following their Ḥanafī imam should prostrate for forgetfulness, because the consideration is based on the follower's own school of thought according to the most correct opinion.

Q3: If the imam omits the first tashahhud, is the follower permitted to sit for it?

If the imam omits the first tashahhud, it is not permissible for the follower to sit for it. If the follower sits intentionally and knowingly, exceeding the duration of the sitting for rest (jalsat al-istirāḥah), and without intending to separate from the imam, their prayer is invalidated, even if they do not recite any part of the tashahhud. If they intend to separate from the imam, then it is permissible for them to sit.

Q4: If the follower sat for the tashahhud and the imam forgetfully stood up, then returned (to sit) before the follower stood up, should the follower remain sitting?

If the follower sat down, and the imam stood up fully and then returned (to sit) before the follower stood up, it is prohibited for the follower to remain sitting with him, because standing became obligatory upon the follower due to the imam having stood fully upright.

Q5: If the imam forgot the first tashahhud and both he and the follower stood up fully, then the imam returned to the tashahhud, is the follower permitted to join him?

It is prohibited for the follower to join the imam if he returns to the tashahhud after having stood up fully. This is because either the imam returned intentionally—so his prayer is invalid—or he returned out of forgetfulness, and it is not permissible to follow him in that. Rather, the follower in this case must separate from the imam or wait for him while standing, interpreting the imam's return as due to forgetfulness or ignorance. If the follower joins him intentionally, their prayer is invalidated. If the imam returned out of forgetfulness or ignorance, the follower's prayer is not invalidated.

Q6: If the imam sat for the first tashahhud and the follower stood up forgetfully, what should he do?

If the imam sat for the first tashahhud and the follower stood up forgetfully, he must return to sitting to maintain conformity with his imam. If he does not return, his prayer is invalidated if he did not intend to separate from the imam. If he intentionally left the sitting, he is not obliged to return, but it is recommended for him to do so. If the forgetful follower did not realize his mistake until his imam stood up, he does not return, but what he recited before his imam stood up is not counted for him.

Q7: What is the ruling for one who forgetfully performs the tashahhud in the first or third rak'ah?

If someone forgetfully performs the tashahhud in the first or third rak'ah and then remembers, they should make up for what is required upon them and prostrate for forgetfulness, because this involves transferring a verbal pillar or part of it and adding a long sitting. If the sitting was like the brief sitting of rest, then no prostration is required, as its intentional performance is either required or pardoned.

Eleventh: Rulings on Doubt Regarding an Act that Necessitates Prostration for Forgetfulness

Q1: What is the ruling for one who doubts after the salām whether they omitted an obligatory act?

If someone doubts after the salām whether they omitted an obligatory act other than the intention and opening takbīr, it has no effect and nothing is obligatory upon them. This is because the presumption is that the prayer was performed completely, and if it were to have an effect, it would cause hardship for people, especially those with waswās (insinuating doubts). If they doubt the intention or the opening takbīr, they must repeat the prayer.

Q2: What is the ruling for one who doubts whether they intended an obligatory or a voluntary prayer?

They must repeat the prayer.

Q3: What is the ruling for one who doubts whether they prayed or not?

They must perform the prayer they are in doubt about having omitted.

Q4: What is the ruling for one who doubts whether they were forgetful, or whether they added a pillar, or whether they committed a prohibited act compensable by prostration for forgetfulness, or knows they omitted a Sunnah but doubts whether it is considered an integral part (baʿḍ) or not?

Whoever doubts whether they were forgetful, added a pillar, committed a compensable prohibited act, or knows they omitted a Sunnah but doubts if it is an integral part does not prostrate for forgetfulness, because the principle is the absence of the occurrence.

Q5: What is the ruling for one who doubts whether they omitted a specific integral part like the Qunūt or the first tashahhud, or knows they were forgetful but doubts whether they prostrated for it, or doubts whether they prayed three or four rak'ahs?

Whoever doubts whether they omitted a specific integral part like the Qunūt or the first tashahhud, or knows they were forgetful but doubts whether they prostrated for it, or doubts whether they prayed three or four rak'ahs should base their action on the assumption that they did not perform it and prostrate for forgetfulness, because the principle is the non-performance of the act.

Q6: Someone doubted whether they performed one or two prostrations for forgetfulness. What should they do?

Whoever doubted whether they performed one or two prostrations for forgetfulness should act upon the lesser certainty (that they performed only one) and perform another prostration, because the principle is the absence of the second one.

Q7: Someone doubted the omission of a commanded act or the commission of a prohibited one, then their doubt was removed before the salām. Do they still prostrate for forgetfulness?

Whoever doubted the omission of a commanded act or the commission of a prohibited one, and then their doubt was removed before the salām, still prostrates for forgetfulness because they prayed in a state of uncertainty and it is possible that an addition occurred.

Q8: Someone doubted the number of rak'ahs (whether it was the third or fourth) and then realized during it. Is prostration obligatory?

If they realize during the third rak'ah, before rising for the fourth, that it is indeed the third, they do not prostrate. If they realize after having risen for the fourth, they prostrate for forgetfulness due to their uncertainty while rising about the potential addition. Their uncertainty weakened their intention and made them more in need of compensation.

Twelfth: Rulings on Prostration for the Follower (Ma'mūm) and the Latecomer (Masbūq)

Q1: A latecomer prostrated for forgetfulness with his imam. Must he repeat the prostration of forgetfulness at the end of his own prayer?

If a latecomer prostrated for forgetfulness with his imam, it is recommended for him to repeat it at the end of his own prayer. This is because his prostration with the imam was for the purpose of following (mutāba'ah). The prostration for forgetfulness that applies to his own portion of the prayer is to be performed at the end of his prayer.

Q2: Does a follower who was forgetful behind an imam prostrate for forgetfulness after the imam's salām?

If a follower is forgetful behind the imam, he does not prostrate for forgetfulness separately, because the imam carries that responsibility for him, just as the imam carries the responsibility for the Sūrah recitation, the Qunūt, and for the latecomer, the recitation of al-Fātiḥah, its standing, and the first tashahhud.

Q3: What if the follower was forgetful before joining the imam or after the imam's salām? Does he prostrate for forgetfulness?

If the follower was forgetful before joining the imam or after the imam's salām, he prostrates for forgetfulness. This is because the forgetfulness in the first case occurred before following the imam, and in the second case, it occurred after the imam's prayer concluded.

Q4: If the imam was forgetful before the follower joined him, and the follower does not know the reason for the imam's prostration, must the follower prostrate with him?

If the imam was forgetful before the follower joined him, it is obligatory upon the follower to perform the prostration for forgetfulness with the imam, even if the follower does not know the reason. If the follower does not follow the imam in this, his prayer is invalidated due to contradicting the state of following.

Q5: A follower was forgetful and failed to follow his imam in the prostration for forgetfulness until the imam finished it. Is he obliged to perform it?

Ibn Ḥajar is of the opinion that performing it is obligatory. Al-Ramlī is of the opinion that it is not obligatory, because it was obligatory for the purpose of following and that opportunity has passed.

Q6: If the imam omits the prostration for forgetfulness despite a cause for it existing, may the follower perform it?

If the imam omits the prostration for forgetfulness despite a cause for it, the follower should prostrate for it. This is because the follower's prayer has become deficient due to the deficiency in the imam's prayer. If the imam does not compensate for his prayer, the follower compensates for his own.

Q7: A follower said the salām before the imam, thinking the imam had given salām. Is he required to prostrate for forgetfulness?

If a follower says the salām before his imam, he should repeat the salām with the imam or after him. The imam carries the responsibility for this forgetfulness, so the follower does not prostrate for it.

Q8: A latecomer forgot and said the salām with the imam or after him forgetfully, then remembered what remained upon him. What is obligatory upon him?

If a latecomer forgot and said the salām with the imam or after him forgetfully, then remembered what remained upon him, he should make up for what is upon him and then prostrate for forgetfulness, because this forgetfulness occurred after the state of following had ended.

Q9: A latecomer stood up after his imam's salām and then an act of forgetfulness occurred from him. Does the imam carry that forgetfulness for him?

If a latecomer is forgetful after his imam's salām, the imam does not carry it for him, because the state of following has ended.

Q10: The imam rose for a fifth rak'ah forgetfully. Is it permissible for the follower to follow him, assuming he omitted a pillar necessitating an additional rak'ah?

If the imam rises for a fifth rak'ah forgetfully, it is not permissible for the follower to follow him, because rising for a fifth rak'ah is an unestablished practice.

Q11: If the imam rose for a fifth rak'ah forgetfully, is it permissible for a latecomer who missed one rak'ah to follow him, intending it as his fourth rak'ah?

It is not permissible for the latecomer to follow the imam if he forgetfully rose for a fifth rak'ah. Rather, he must separate from the imam and perform the remaining rak'ahs upon him individually.

Q12: A latecomer caught the imam during the tashahhud in the Friday prayer, and an act occurred from him (the latecomer) that obliged him to stand for a rak'ah. Did the follower catch the Friday prayer, or should he pray Dhuhr?

If the follower saw the imam in the tashahhud and intended for Friday prayer, considering the possibility that the imam might have forgotten something obliging him to perform another rak'ah, then he has caught the Friday prayer because he caught one rak'ah with the imam with the intention of Friday. If he did not intend Friday prayer, then he has not.

Q13: The imam believed he had only prayed three rak'ahs and stood for the fourth, while the follower believed the imam stood for a fifth and waited for his imam, and they both said the salām together. What is the ruling on both their prayers?

If both the imam and the follower remained upon their respective beliefs, both their prayers are valid together. If the imam learned after the prayer, his prayer is not invalidated, and the follower's prayer is valid. If the follower's error becomes apparent and the intervening period is not long, he must perform one rak'ah and prostrate for forgetfulness. If the period is long, his prayer is invalidated and he must repeat that prayer.

Thirteenth: The Place of Prostration for Forgetfulness

Q1: Is the place for prostration for forgetfulness before or after the salām? Is a distinction made between forgetfulness due to deficiency and forgetfulness due to addition?

The place for prostration for forgetfulness is after the final tashahhud and before the salām, regardless of whether the forgetfulness involved addition or deficiency.

Q2: What should one do if they said the salām before prostrating for their forgetfulness?

If the worshipper said the salām before prostrating for forgetfulness intentionally—meaning they were mindful of the forgetfulness and knew its place is before the salām, whether the intervening period was long or short—or if they said the salām before it forgetfully and a long customary period passed between the salām and the omission of the prostration (such as the time it takes to perform two brief rak'ahs), then the opportunity is lost. This is due to the lack of excuse in the case of intention and the impossibility of resuming the prayer after a long interval in the case of forgetfulness. If they said the salām before it forgetfully and the period between the salām and the omission was short, and they wish to prostrate, they may do so without a new opening takbīr. This is considered returning to the prayer by placing the forehead on the ground with the intention of return, or if they intend the return. They must then give the salām a second time, because their first salām was invalid due to their excuse of having forgotten the required prostration.

Q3: What should a Shāfi'ī follower do if his imam says the salām before prostrating for forgetfulness?

If the imam says the salām before prostrating for forgetfulness, the follower should prostrate before his own salām, based on his own school's ruling. He should not wait for the imam to prostrate with him, as he has parted from him with the salām. As for the latecomer, he stands to complete his prayer and prostrates at the end of his own prayer.

Q4: An imam was forgetful and then appointed a latecomer as his successor (mustakhlaf). Does the successor prostrate for the forgetfulness at the end of the imam's prayer or at the end of his own prayer?

The appointed successor (mustakhlaf) should prostrate for the forgetfulness, but he does so at the end of the prayer of the imam who appointed him (i.e., when that imam's prayer would normally end). Those followers behind him who are still praying with him also prostrate with him. Then he stands to make up the rak'ahs he missed, and those followers who have completed their prayer with him part from him.

Fourteenth: The Manner of Performing Prostration for Forgetfulness

Q1: How does one who is forgetful in their prayer perform the prostration? Do they glorify Allah in it? Do they repeat the tashahhud after the prostration, or do they say the salām without the tashahhud?

One who is forgetful in their prayer prostrates two prostrations before the salām, with a brief rest between them. This prostration is like the prostration in the prayer regarding its obligations and recommended acts, such as placing the forehead, tranquility, exerting effort, having the head lower than the waist, glorifying Allah, sitting in the iftirāsh position between the two prostrations, and sitting in the tawarruk position after them. It is recommended to say in them, "Subḥāna man lā yanāmu wa lā yas-hū" (Glory be to the One who neither sleeps nor forgets) if the forgetfulness was unintentional, or to seek forgiveness if it was intentional. Upon rising from the second prostration, one says the salām immediately without repeating the tashahhud.

Fifteenth: The Ruling on Forgetfulness during the Prostration for Forgetfulness

Q1: What is the ruling for one who thought they were forgetful and prostrated, then it became clear they were not?

Whoever thought they were forgetful and prostrated, then it became clear they were not, should prostrate for forgetfulness because they added two prostrations forgetfully.

Q2: What is the ruling for one who is forgetful during the prostration for forgetfulness itself?

Whoever is forgetful during the prostration for forgetfulness itself does not prostrate again, because forgetfulness during these prostrations does not necessitate further prostration.