The case left unaddressed is when he remembers before rising. Some scholars said: that is, before his thighs separate from his calves. Others said: before his knees leave the ground. The meaning is similar, for once his knees have left the ground, he has risen; and once his buttocks have separated from his calves, he has likewise risen. But if he remembers before rising, he remains seated, and no prostration of forgetfulness is required of him. This is the ruling on the issue according to the author’s words.

It should be known that what we have mentioned concerning the first tashahhud also applies to one who omits another obligatory act, such as the glorification in bowing. Thus, if he forgets to say, “Glory be to my Lord, the Magnificent,” and rises from bowing, then remembers before standing fully upright, he must return. But if he has stood fully upright, it is prohibited for him to return, and he must perform the prostration of forgetfulness, because he omitted an obligation. It is to be done before the salām, because it is due to a deficiency.

If he omits saying, “Glory be to my Lord, the Most High,” in prostration until he has stood up, he should not return; rather, he must perform the prostration of forgetfulness.

If he omits, “My Lord, forgive me,” until he has prostrated, he should not return; rather, he must perform the prostration of forgetfulness. Apply this analogy accordingly: whoever omits an obligatory act until he has left its place and moved on to the following pillar should not return, but must perform the prostration for this deficiency, and it is to be done before the salām.

“Whoever doubts the number of rakʿahs should act upon the lesser number, …”

His statement, “Whoever doubts”: this is the third cause of the prostration of forgetfulness. Know that doubt requires understanding three principles:

The first principle: If the doubt arises after the prayer has ended, it is to be disregarded unless he is certain that something was omitted or added.