In the early days of Islam, they did not observe this order: they would perform what they had missed and then pray with the imam. This, however, was abrogated. It is reported that Muʿādh was the first to adopt the new practice, whereupon the Prophet, may Allah bless him and grant him peace, said:

“Muʿādh has established a practice for you, so follow him.”

The four imams agree that, in the two rakʿahs he makes up, he recites al-Fātihah and another surah. Likewise, if he joins the imam while the imam is prostrating, he prostrates with him, as established by the revealed text and the agreement of the imams. Thus, he has prostrated before standing in order to follow the imam, although this does not count toward a rakʿah. Yet doing this deliberately would not be permissible: if he were to pronounce the opening takbīr, prostrate, and then stand, his prayer would not be valid.

This nevertheless serves as evidence that the prescribed order must be observed within a single rakʿah. Even if, after the salām, he were to add a bow alone to that prostration, the two would not constitute a rakʿah. Rather, he must perform a rakʿah, with two prostrations following the bow, because he failed to observe the prescribed order and continuity.

Likewise, if he forgets to bow until he has recited the tashahhud and given the salām, there are two views within the school as to whether his prayer becomes invalid. The expressly stated position is that, if the interruption has not been lengthy, he builds upon what he has already performed. This is also the view of al-Shāfiʿī, may Allah have mercy on him, and others.

A group of scholars held that the requirements of continuity and the prescribed order in prayer are waived