6- The Qunut in the witr
7- Reciting aloud in its place when in a congregation[1]
8- Reciting silently in its place[2]
9- The follower (muqtadi) remaining silent when the Imam is reciting[3]
10- To follow the Imam in any position that he is found, even if it does not count as part of his prayer[4]
11- The prostration of recitation upon the Imam and one praying alone[5]
12- The takbirat of the two Eids[6]
13- The Takbir of their ruku[7]
14- The prostration for forgetfulness upon the Imam and one praying alone by their leaving a compulsory element from the first eight of the last section[8], and all of the first[9] except for stillness[10] which is compulsory due to others[11]
7- Reciting aloud in its place when in a congregation[1]
8- Reciting silently in its place[2]
9- The follower (muqtadi) remaining silent when the Imam is reciting[3]
10- To follow the Imam in any position that he is found, even if it does not count as part of his prayer[4]
11- The prostration of recitation upon the Imam and one praying alone[5]
12- The takbirat of the two Eids[6]
13- The Takbir of their ruku[7]
14- The prostration for forgetfulness upon the Imam and one praying alone by their leaving a compulsory element from the first eight of the last section[8], and all of the first[9] except for stillness[10] which is compulsory due to others[11]
[1] Which are the all of the units of the fajr and the first two of the maghrib and Isha prayer, even when being made up. Also The juma’h, two eids, tarawih and witr in Ramadan. Al-Hadiyyah al-Alaiyyah (p.67), Fath Bab al-Inayah (1/236-237), al-Maraqi (p.253)
[2] Such as the Zuhr, Asr, all other than the first two units of the maghrib and isha prayers and the optional (nafl) prayers offered during the day. Fath Bab al-Inayah (1/236-237), al-Maraqi (p.253-254)
[3] Al-Haskafi mentioned it in Dur al-Mukhtar (1/470) amongst the compulsory acts (wajibat). Ibn Abidin said in Rad al-Muhtar (1/470): ‘If he recited behind the Imam it is prohibitively disliked (makrh tahrimi) and does not invalidate the prayer according to the more correct view…nor is sujud al-sahw necessary if he accidentally recites, because there is no sahw for the one praying behind the Imam’.
[4] Meaning the one praying behind the Imam (muqtadi) following all of the actions of the Imam in the prayer in which he is following him, in any situation he finds him in. Whether it be that the Imam is bowing, prostrating or sitting, even if the situation he finds the Imam in will not be counted as being from the prayer of the one joining. For example: someone comes late to the prayer and the Imam is prostrating in the first unit, this means that the one who has come late has missed one unit, but must join the Imam in the state of prostration even though he has missed the unit and it will not be counted. If the one coming late to the prayer finds the Imam bowing, and joins him in the prayer and bows whilst the Imam is still bowing then this is counted as having caught the unit. Al-Jawhar
The author mentions the following of the Imam as being recommended (sunnah) later on in his text, Ibn Abidin in Rad al-Muhtar (1/471) explains this as meaning that it is recommended that the one praying behind the Imam follows him closely without delay as was mentioned by al-Quhistani in his commentary.
[5] This also applies to the one praying behind the Imam. Such that if the Imam recites a verse of prostration the one praying behind him also prostrates, even if he did not hear the verse being recited. Al-Jawhar, al-Wiqayah (p.183-184), Tabyin al-Haqaiq (1/205)
[6] Each of its takbirs is compulsory (wajib), sujud al-sahw is necessary if any one of them is left out. Maraqi al-Falah (p.252)
[7] Meaning the takbir for bowing (ruku) in the second unit of the eid prayer which comes after the extra takbirs. Al-Jawhar, Maraqi al-Falah (p.252)
[8] Meaning all other than the silence of the one praying behind the Imam (muqtadi), following of the Imam, prostration for recitation, the takbir of eid and takbir for bowing (ruku)
[9] Sujud al-sahw is offered after the salam, there is no difference amongst the scholars about its permissibility before it either due to it being authentically narrated in hadith. However the difference is regarding that which is preferable. The method of performing sujud al-sahw is: after offering one salam to the right and prostrating twice one reads the tashahhud, prayers upon the Prophet (Allah bless him and give him peace) and supplication, and then offers two salams. Al-Kanz (p.18), al-Tabyin (1/193), al-Wiqayah (p.178)
[10] Sitting and standing whilst staying still is recommended (sunnah) according to Abu Hanifah and Muhammad bin Hasan al-Shaybani (Allah be pleased with them). They differed over stillness in bowing and prostrating, al-Karkhi said that it was compulsory (wajib), al-Jurjani said it was recommended (sunnah) as mentioned in al-Tabyin (1/118). Based on this they also differed over whether it was compulsory or recommended to make sujud al-sahw by not being still. The position of the madhab is that it is compulsory to make sujud al-sahw by its being left accidentally, and this was declared to be Sahih in al-Badai.
[11] Al-Nablusi differed with the author on this point and said that sujud al-sahw is necessary if the one praying does not observe stillness in the prayer. Al-Jawhar [please check]
[2] Such as the Zuhr, Asr, all other than the first two units of the maghrib and isha prayers and the optional (nafl) prayers offered during the day. Fath Bab al-Inayah (1/236-237), al-Maraqi (p.253-254)
[3] Al-Haskafi mentioned it in Dur al-Mukhtar (1/470) amongst the compulsory acts (wajibat). Ibn Abidin said in Rad al-Muhtar (1/470): ‘If he recited behind the Imam it is prohibitively disliked (makrh tahrimi) and does not invalidate the prayer according to the more correct view…nor is sujud al-sahw necessary if he accidentally recites, because there is no sahw for the one praying behind the Imam’.
[4] Meaning the one praying behind the Imam (muqtadi) following all of the actions of the Imam in the prayer in which he is following him, in any situation he finds him in. Whether it be that the Imam is bowing, prostrating or sitting, even if the situation he finds the Imam in will not be counted as being from the prayer of the one joining. For example: someone comes late to the prayer and the Imam is prostrating in the first unit, this means that the one who has come late has missed one unit, but must join the Imam in the state of prostration even though he has missed the unit and it will not be counted. If the one coming late to the prayer finds the Imam bowing, and joins him in the prayer and bows whilst the Imam is still bowing then this is counted as having caught the unit. Al-Jawhar
The author mentions the following of the Imam as being recommended (sunnah) later on in his text, Ibn Abidin in Rad al-Muhtar (1/471) explains this as meaning that it is recommended that the one praying behind the Imam follows him closely without delay as was mentioned by al-Quhistani in his commentary.
[5] This also applies to the one praying behind the Imam. Such that if the Imam recites a verse of prostration the one praying behind him also prostrates, even if he did not hear the verse being recited. Al-Jawhar, al-Wiqayah (p.183-184), Tabyin al-Haqaiq (1/205)
[6] Each of its takbirs is compulsory (wajib), sujud al-sahw is necessary if any one of them is left out. Maraqi al-Falah (p.252)
[7] Meaning the takbir for bowing (ruku) in the second unit of the eid prayer which comes after the extra takbirs. Al-Jawhar, Maraqi al-Falah (p.252)
[8] Meaning all other than the silence of the one praying behind the Imam (muqtadi), following of the Imam, prostration for recitation, the takbir of eid and takbir for bowing (ruku)
[9] Sujud al-sahw is offered after the salam, there is no difference amongst the scholars about its permissibility before it either due to it being authentically narrated in hadith. However the difference is regarding that which is preferable. The method of performing sujud al-sahw is: after offering one salam to the right and prostrating twice one reads the tashahhud, prayers upon the Prophet (Allah bless him and give him peace) and supplication, and then offers two salams. Al-Kanz (p.18), al-Tabyin (1/193), al-Wiqayah (p.178)
[10] Sitting and standing whilst staying still is recommended (sunnah) according to Abu Hanifah and Muhammad bin Hasan al-Shaybani (Allah be pleased with them). They differed over stillness in bowing and prostrating, al-Karkhi said that it was compulsory (wajib), al-Jurjani said it was recommended (sunnah) as mentioned in al-Tabyin (1/118). Based on this they also differed over whether it was compulsory or recommended to make sujud al-sahw by not being still. The position of the madhab is that it is compulsory to make sujud al-sahw by its being left accidentally, and this was declared to be Sahih in al-Badai.
[11] Al-Nablusi differed with the author on this point and said that sujud al-sahw is necessary if the one praying does not observe stillness in the prayer. Al-Jawhar [please check]