those upon whom I have bestowed favor,” then he must be prompted, so that he says:

“Guide us to the straight path—the path of those upon whom You have bestowed favor.”

Likewise, if he says:

“You alone we worship, and You alone we ask for help—the path of those upon whom You have bestowed favor,”

then he must be prompted, because he has omitted a verse; and if he omits a verse from al-Fatihah, his prayer is invalid. Thus, prompting the imam regarding something whose deliberate commission invalidates the prayer is obligatory.

As for recommended prompting, it concerns something whose omission detracts from the prayer’s completeness. Thus, if the imam forgets to recite a surah along with al-Fatihah, then prompting him in this case is sunnah. The same applies if he recites silently where recitation should be audible, or audibly where it should be silent.

The evidence for this ruling is the Prophet’s statement: “I am only a human being like you: I forget as you forget. So when I forget, remind me.” (1) He thus instructed them to remind him.

The Prophet ﷺ once led a prayer and recited therein, but became uncertain in his recitation. When he finished, he said to Ubayy: “Did you pray with us?” He replied, “Yes.” He said, “Then what prevented you?” (2)—that is, what prevented you from prompting me? This indicates that prompting the imam is something prescribed.

His statement, “and putting on a garment,” means that a worshipper may put on a garment. The author’s statement here requires further detail:

If putting it on is necessary for the validity of the prayer, then putting it on is obligatory. For example, if he is naked and has no clothing with him, for a naked person prays according to