according to Asbagh, he continues his prayer, performs the prostrations of forgetfulness, and considers the prayer sufficient, unless he chooses to repeat it. If he remembers after rising from bowing, either before prostrating or after performing one prostration, he breaks off the prayer. If he remembers after completing both prostrations but before bowing in the second rak‘ah, Ibn al-Qāsim said on one occasion that he should break off the prayer, as recorded in Abū Zayd’s transmitted reports. On another occasion, he said that he should complete two rak‘ahs, as recorded in the book of Ibn al-Mawwāz. The same applies if he remembers after bowing in the second rak‘ah, according to the view that a rak‘ah [is not established until one rises from bowing. As for the view that a rak‘ah] is established by bowing, he completes two rak‘ahs, just as he would if he remembered after rising from bowing. If he remembers while standing in the third rak‘ah, he returns to sitting and pronounces the closing salutation. If he remembers after completing the third rak‘ah, he completes the fourth, performs the prostrations of forgetfulness before the closing salutation, and repeats the prayer, whether its prescribed time remains or has elapsed. In one passage, Ibn al-Qāsim said, “As a precaution”; in another, “I prefer that he repeat it”; and in another, “He completes the fourth rak‘ah, making the prayer voluntary, and repeats the obligatory prayer.”

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According to the view that the affected rak‘ah should be disregarded, if he remembers that he did not recite before completing the rak‘ah with both its prostrations, he disregards what he has already performed of it, begins the recitation afresh, and performs the prostrations of forgetfulness after the closing salutation. If he remembers while standing in the second rak‘ah, he counts it as his first, disregards the first rak‘ah in which he did not recite, and performs the prostrations of forgetfulness after the closing salutation. Likewise, if he remembers while standing in the third rak‘ah, he counts it as his second, recites al-Fātihah and another surah in it, sits and recites the tashahhud, and performs the prostrations of forgetfulness after the closing salutation. If he remembers after bowing in the third rak‘ah, even before rising from bowing, he continues, counts it as his second, sits and recites the tashahhud, and performs the prostrations of forgetfulness before the closing salutation. Likewise, if he remembers after rising from the third rak‘ah, while standing in the fourth, he counts it as his third and performs the prostrations of forgetfulness before the closing salutation.

Ashhab, Ibn ‘Abd al-Hakam, and Asbagh adopted the ruling that the prayer should be repeated when recitation was omitted in one rak‘ah, and that the affected rak‘ahs should be disregarded when it was omitted in two or three. Ibn ‘Abd al-Hakam said, “Provided he has not pronounced the closing salutation; if he has, he repeats the prayer.” Asbagh said, “Even if he has pronounced the closing salutation without realizing the omission, he returns to his prayer and disregards the affected rak‘ahs, provided only a short time has elapsed.” For Mālik consistently held that whoever omitted recitation in two or more rak‘ahs must repeat the prayer. These scholars thus took Mālik’s differing positions into account, just as Mālik took into account the differing positions of other scholars who preceded him. The disagreement on this question may therefore be summarized as follows: concerning someone who omits recitation in one rak‘ah of a three-rak‘ah prayer or