in the case of an addition. Al-Qadi said: It is possible that he is obligated to perform prostration; because the default is its absence. If one is in doubt regarding the number of rak'ahs or a pillar mentioned in the prayer, he should not prostrate; because prostration is for an addition, a deficiency, or the possibility thereof, and none were found.

Section: If one makes two or more lapses of the same type, two prostrations suffice him for all of them. We know of no one who has disagreed on this. If the lapses are of two different types, it is the same. Ibn al-Mundhir related this as a view of Ahmad, and it is the view of most scholars; among them are Al-Nakha'i, Al-Thawri, Malik, Al-Layth, Al-Shafi'i, and the jurists of opinion (Ashab al-Ra'y). Abu Bakr mentioned two positions on this: one of them is what we have mentioned. The second is that he prostrates twice. Al-Awza'i, Ibn Abi Hazim, and Abd al-Aziz ibn Abi Salamah said: If he is required to perform two prostrations, one of them before the salutation and the other after it, he prostrates for both in their respective places; due to the statement of the Prophet (may Allah bless him and grant him peace): "For every lapse are two prostrations," reported by Abu Dawud and Ibn Majah. These are two lapses, so for each of them there are two prostrations; also, every lapse necessitates a prostration, and they only merged in the single type due to their agreement, whereas these are different. Our evidence is the statement of the Prophet (may Allah bless him and grant him peace): "If one of you forgets, let him prostrate two prostrations." This encompasses lapses in two places. Furthermore, the Prophet (may Allah bless him and grant him peace) lapsed and performed the salutation, then spoke after his salutation, and prostrated for both with a single prostration. Moreover, prostration is only delayed to the end of the prayer in order to consolidate all lapses, otherwise, one would perform it immediately after its cause, and because it