any of the prescribed prayers. This is the apparent purport of al-Mudawwanah, understood in light of Ibn al-Mājishūn’s statement that consideration is given to whether the omissions are few or many, not to the proportion of the prayer they represent. Another view holds that this applies only to prayers of three or four rak‘ahs. This is Mālik’s position as transmitted by Mutarrif, and Ibn Habīb also related it from him through Ibn al-Qāsim.

Ibn al-Qāsim’s preferred position varied on this matter. At times he adopted the view that the rak‘ah should be disregarded, as stated in the section on prayer in al-Mudawwanah. At other times he adopted the view that the prayer should be repeated, as stated in its section on ablution and in the book of Ibn al-Mawwāz. All these positions rest on juristic preference rather than analogy, taking account of the view that recitation is not obligatory in prayer at all. This is [the position of Rabī‘ah ibn Abī] ‘Abd al-Rahmān and ‘Abd al-‘Azīz ibn Abī Salamah, in accordance with the report from ‘Alī ibn Abī Tālib—may Allah Most High be pleased with him—that someone who omits recitation in his prayer need not repeat it if his bowing and prostration were properly performed.

It is also related that ‘Umar ibn al-Khattāb led the people in the sunset prayer without reciting. When he finished, he was told, “You did not recite.” He asked, “How were the bowing and prostration?” They replied, “They were properly performed.” He said, “Then there is no harm.”

Mālik—may Allah Most High have mercy on him—disputed this account of ‘Umar ibn al-Khattāb, saying, “I deny that ‘Umar did this. It is merely a report we heard; I do not know what truth there is to it.” It has also been related that ‘Abd al-Rahmān ibn ‘Awf came to him and said, “Commander of the Faithful, you led us in prayer without reciting.” He replied, “Indeed. I had equipped a caravan bound for Syria and was picturing it at its successive stopping places.” ‘Umar then went out to the people and led them in repeating the prayer.

Section

According to the view that the prayer must be repeated, if he remembers before bowing that he has not recited, he begins the recitation afresh and performs the prostrations of forgetfulness after the closing salutation. This is subject to the disagreement over whether inadvertently adding Quranic recitation calls for such prostrations. If he remembers after bowing but before rising, one view holds that he must break off the prayer. This is Ibn al-Qāsim’s position in the book of Ibn al-Mawwāz. Another view holds that he returns to standing, recites, bows, and performs the prostrations of forgetfulness after the closing salutation. This is his position in Sahnūn’s transmitted reports. This turns on the disagreement over whether a rak‘ah becomes established upon bowing or upon rising from it. It was also said: