return. This is based on the hadith of al-Mughirah, and because he has engaged in a pillar, so it is not permissible for him to return, just as if he had engaged in the recitation. The third issue: remembering after engaging in the recitation, in which case it is not permissible for him to return, and he continues in his prayer, according to the opinion of the majority of scholars. Among those who are reported to have said that he should not (22) return are Umar, Sa'd ibn Abi Waqqas, Ibn Mas'ud, al-Mughirah ibn Shu'bah, al-Nu'man ibn Bashir, Ibn al-Zubayr, al-Dahhak ibn Qays, and 'Uqbah ibn 'Amir. This is the opinion of the majority of the jurists. Al-Hasan said: He returns as long as he has not bowed. This is not correct due to the hadith of al-Mughirah. Abu Bakr al-Ajurri (23) narrated with his chain of authority from Mu'awiyah that he led them in prayer and stood up during the two rak'ahs when he should have sat. They prompted him (by saying SubhanAllah), but he refused to sit, and when he sat for the final salutation, he prostrated twice while sitting, then said: "I saw the Messenger of Allah (may Allah bless him and grant him peace) do this." Also, because he has engaged in an intended pillar, so it is not permissible for him to return, just as if he had engaged in the bowing. Once this is established, he prostrates before the salutation in all these issues, due to the hadith of Mu'awiyah and what 'Abdullah ibn Malik ibn Buhaynah narrated, that the Prophet (may Allah bless him and grant him peace) led them in the noon prayer and stood up during the first two rak'ahs without sitting, and the people stood with him. When he finished the prayer and the people were waiting for his salutation, he said the takbir while sitting and prostrated twice before he saluted, then he saluted (24). It is agreed upon (25).