is performed out of its proper place, because sequence between the pillars is required. Since it is out of its proper place, it is not permissible to continue with it; rather, he must return to the pillar he omitted. This is like someone who forgets to wash his face during ablution and, after beginning to wipe his head, remembers that he did not wash his face. He must return and wash his face and everything that follows it. But if he reaches its corresponding place in the second rak'ah, he does not return, because returning would serve no purpose: if he were to return, he would only return to the very same point. Accordingly, the second rak'ah becomes the first, and he will have a composite rak'ah made up of the first and second.

For example, if, after rising from the first prostration in the second rak'ah and sitting down, he remembers that he performed only one prostration in the first rak'ah, he does not return to the first rak'ah. Even if he were to return, he would return to the very place where he already is. This view is the stronger one: he must return to the omitted pillar so long as he has not reached its corresponding place in the second rak'ah. Once he reaches its corresponding place in the second rak'ah, the second becomes the first.

“And before that, he must return, bringing it and what follows it, ...”

His statement, “And before that, he must return, bringing it and what follows it,” means that if he remembers the omitted pillar before beginning the recitation of the rak'ah following the one in which it was omitted, he must return to the omitted pillar and perform it, along with what follows it.

An example of this is a man who is praying and rises for the second rak'ah. As he rises, before reciting, he remembers that he performed only one prostration in the first rak'ah. He must return, sit between the two prostrations, then prostrate, and then rise for the second rak'ah.