had been reported from the Prophet ﷺ. Ahmad ibn Khālid said: “If he does not resume with an opening takbīr, he must repeat the prayer.” The same appears in the abridgment by Ibn ʿUbayd al-Tulaytulī, except that he said: “He pronounces the takbīr, then sits down and resumes,” attributing this to Ibn al-Qāsim. The correct procedure, however, is to sit down, then pronounce the takbīr and resume, because pronouncing the takbīr while standing would add to the prayer the movement from standing to sitting.

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Those who hold that the salām takes a person out of prayer and that he must resume with an opening takbīr necessarily require him to return to the posture in which he left the prayer. If he pronounced the salām after two rakʿahs, he returns to sitting. If he pronounced it after one or three rakʿahs and remembers while standing, he returns to the posture of raising his head from prostration, without sitting down, since this was not a point at which he should sit. Rather, he was required to rise from the final prostration without returning to a sitting posture. This is clear.

For those who hold that the salām does not take him out of prayer, their position entails that, if he remembers while standing, he pronounces the takbīr and begins reciting without returning to sitting. His standing up to leave counts as part of his prayer, since the salām did not take him out of it. If he remembers while still seated in his place, he stands up, pronounces the takbīr and begins reciting. According to Ibn al-Qāsim’s position, this applies if he pronounced the salām after two rakʿahs. If, however, he pronounced it after one or three rakʿahs, he resumes his prayer and begins reciting without a takbīr, whether he is standing or sitting.

Al-Mudawwana does not explicitly state whether he returns to sitting, apart from what may be inferred of Sahnūn’s position from his statement that the Messenger of Allah ﷺ resumed with a takbīr on the occasion of Dhū al-Yadayn. That takbīr—if established—may have been an opening takbīr, or it may have been the takbīr for rising after two rakʿahs.

One of our companions disputed with me concerning a case in al-Mudawwana, namely its statement that, if someone who has missed part of the imam’s prayer thinks that the imam has pronounced the salām and stands up to complete what he missed, then the imam pronounces the salām while he is standing, he