that the correct view (1) is that it is not part of al-Fatihah, but is a Sunnah, should he perform the prostration of forgetfulness?

We say: It is not prescribed for him to perform the prostration of forgetfulness, because this is a Sunnah: if he does it, his prayer is more complete; but if he does not, there is no harm. Accordingly, prostration is not prescribed for omitting it.

Another example: a man omits raising his hands when bowing. Is it prescribed for him to perform the prostration of forgetfulness?

The answer is: It is not prescribed for him to prostrate, because it is a Sunnah. Accordingly, whenever a worshipper omits a Sunnah, prostration for it is not prescribed—neither as an obligation nor as a recommendation.

This is the purport of the author’s words, may Allah have mercy on him.

This was explained on the grounds that it is an omission which does not invalidate the prayer; therefore, prostration is not obligatory because of it. And if it is not obligatory, there is no evidence that it is prescribed; thus, prostration for it is not prescribed, neither as an obligation nor as a recommendation.

His statement, “Though if one does prostrate, there is no harm,” means that if someone prostrates for having omitted a Sunnah, we do not say that his prayer is invalid because he added something that is not prescribed. The author’s negation of its being prescribed is not absolute; otherwise, the prostration would be an innovation and would invalidate the prayer. This is as some jurists (2) have said: if he prostrates for omitting a Sunnah, his prayer is invalid, because if we say that it is not prescribed, it becomes an innovation, and every innovation is misguidance. Thus, if he prostrates, he has added something not prescribed, and the prayer is invalidated. However, the established position in the school is that there is no harm in the prostration, although it is not prescribed.

The second view (651) is that the prostration of forgetfulness is prescribed for omitting a recommended act,