prostrated in the place of bowing out of ignorance, thus he is like one who is forgetful. Then, if he catches the Imam in the bowing, he bows with him, and his second [rak'ah] is valid, but not the first, and the second becomes his first. If he misses the bowing, he prostrates with him. If he prostrates the two prostrations with him, the Qadi said: He completes the first rak'ah with them. This is the school of Al-Shafi'i. The analogy of the school is that whenever he stands for the second and begins its bowing, or any of its intended actions, the first rak'ah is void, as was mentioned regarding the prostration of forgetfulness. However, if he does not stand, but prostrates the two prostrations without standing, his rak'ah is completed. Abu al-Khattab said: If he prostrates believing it is permissible, it is counted for him, and the rak'ah is valid for him, just as if he prostrated while his Imam was standing. Then, if he catches the Imam in the bowing of the second rak'ah, both rak'ahs are valid for him. If he catches a rak'ah (20) after [the Imam] has raised his head from its bowing (21), it is appropriate that he should bow and follow him, because this is a slight precedence. It is possible that he misses the second [rak'ah] by missing the bowing. If he catches him in the tashahhud, he follows him and makes up one rak'ah after his salam, like a masbuq (one who joins late). Abu al-Khattab said: He prostrates for forgetfulness. There is no basis for prostration here, because the follower (ma'mum) does not have to perform prostration for forgetfulness (22), and because he did this intentionally, and prostration is not legislated for intentional acts. If he is crowded out of one prostration, or from the sitting between the two prostrations, or between the bowing and the prostration, or from all of that, the ruling is the same as the ruling for being crowded out of the prostration. As for if he is crowded out of the prostration in the second [rak'ah], and the crowding subsides before the Imam's salam, he prostrates and follows him (23), and the rak'ah is valid. If it does not subside until [the Imam] says the salam, it is inevitable that he has either caught the first rak'ah or not. If he has caught it, then he has attained the Jumu'ah by catching it, and he prostrates for the second (24) after the salam of