Al-Kāfī - Ibn Abd al-Barr - (1/227)

—and if he is certain that he has already entered the prayer with its proper intention, or that he has recited al-Fātiḥah, and thereafter harbors doubt about some other obligation but cannot identify which one it was, he treats the omission as though it were the bowing (rukūʿ), proceeds on that basis, and performs the two prostrations of forgetfulness after giving the salām. This, then, is my starting rule whenever the exact obligation is unknown.

Whoever actually omits an obligation and fails to perform it is not exempted by the prostrations of forgetfulness. If, however, he is unsure about a specific obligation—one he can name—whether he has performed it or not, he should do it, continue with what follows, and then prostrate for forgetfulness after the salām. A person who neglects one of the recommended acts (sunan) of the prayer should likewise prostrate for forgetfulness, and that will suffice. As for what is merely an embellishment or an additional excellence of the prayer, no prostration is required of the one who leaves it, forgets it, or is inattentive to it.

The obligatory elements of the prayer—once ritual purity is complete—are: (1) a specific intention for that very prayer, (2) facing the qiblah, (3) the opening takbīr, (4) reciting the Mother of the Book (al-Fātiḥah), (5) bowing, (6) rising from the bow, (7) prostration, (8) rising from it, (9) standing upright and being composed in all of these movements, (10) the final sitting, and (11) the salām.

Some have maintained that standing upright and composure while rising from bowing and from prostration are not obligatory, but the sound position is what I have stated above, and we have set this out fully in al-Istidhkār and al-Tamhīd.

The sunnah elements of the prayer are: reciting a surah in addition to al-Fātiḥah, and all of the takbīrs other than the opening one. This is the correct view and is upheld by the majority of jurists.

Abū Zayd likewise transmitted from Ibn al-Qāsim that whoever forgets all of the takbīrs except the opening takbīr should prostrate for forgetfulness and is not required to repeat the prayer—an opinion stronger than that reported by Sahnūn and ʿĪsā from him.

ولو أيقن أنه أحرم بنية الصلاة أو أنه قرأ فاتحة الكتاب وشك بعد ذلك في فرض من صلاته لا يدريه أنزله الركوع وبنى عليه وسجد بعد سلامه ثم هكذا أبدأ إذا جهل الفرض بعينه ومن سها عن شيء من فرضه ولم يأت به لم ينب عنه سجود السهو ومن شك في فرض من صلاته يعرفه بعينه هل عمله أو لا أتى به وبنى عليه ما بعده وسجد لسهوه بعد سلامه ومن سها عن شيء من سنن صلاته سجد لسهوه وناب له ذلك عنه وأما ما كان من زينة الصلاة وفضل زائد فيها فلا سجود فيه على من تركه أو نسيه أو سها عنه. وفرائض الصلاة التي لا بد منها بعد كمال الطهارة: النية لها بعينها والتوجه إلى القبلة وتكبيرة الإحرام وقراءة أم القرآن والركوع والرفع منه والسجود والرفع منه والاعتدال والطمأنينة في ذلك كله والجلسة الأخيرة والسلام. وقد قيل: إن الاعتدال والطمأنينة في الرفع من الركوع والسجود ليستا بواجب والصحيح ما قدمت لك وقد أوضحنا ذلك في كتاب الاستذكار وفي كتاب التمهيد وسنن الصلاة قراءة سورة مع أم القرآن والتكبير كله سوى تكبيرة الإحرام هذا هو الصحيح وعليه جمهور الفقهاء. وكذلك روى أبو زيد عن ابن القاسم فيمن نسي التكبير كله إلا تكبيرة الإحرام أنه يسجد للسهو وأنكر الإعادة وهذا أولى مما رواه سحنون وعيسى عنه.