without a takbir, because he has already performed the takbir at the beginning of the rak'ah, and he has no imam to follow (20) in the takbir. Our evidence is that he stood in the prayer to a pillar that is counted for him, so he performs the takbir, just like one rising from the first sitting, and just as if he stood with the Imam. We do not concede that he performed the takbir at the beginning of the rak'ah, for what he performed the takbir for was not part of the rak'ah, as there is no prostration or sitting at the beginning of the rak'ah; rather, the beginning of the rak'ah is in his standing, so it is appropriate that he performs the takbir in it.

Section: It is recommended for one who catches the Imam in a state [of prayer] to follow him in it, even if it is not counted for him; this is due to what Abu Hurayrah narrated, that the Prophet (peace and blessings of Allah be upon him) said: "If you come to the prayer while we are prostrating, then prostrate, and do not count it as anything, and whoever catches the bowing (ruku') has caught the rak'ah." Narrated by Abu Dawud (22). Al-Tirmidhi (23) narrated from Mu'adh, who said: The Prophet (peace and blessings of Allah be upon him) said: "If one of you arrives while the Imam is in a state [of prayer], let him do as the Imam does." The practice among the people of knowledge is according to this; they said: If a man arrives while the Imam is prostrating, let him prostrate, though that rak'ah will not suffice him. Some of them said: Perhaps he will not raise his head from the prostration until he is forgiven.

157 - Issue: He said: (Then he says: "Sami'a Allahu liman hamidah" (Allah hears those who praise Him). And he raises his hands, like his first raising.)

The summary of this is that when he finishes the bowing and raises his head and stands upright until every bone returns to its place, and he settles [in posture], he begins the raising saying: "Sami'a Allahu liman hamidah." His finishing of the phrase is at the end of his rising, and he raises his hands, due to the reports we have narrated. Regarding the position of the raising, there are two reports: The first is after he has balanced standing upright. Ahmad ibn al-Husayn said: I saw Abu 'Abd Allah, when he raised his head from bowing, he would not raise his hands until he was completely standing. Its basis is that in some wordings of the hadith of Ibn 'Umar (1), [it is stated]: "I saw the Messenger of Allah (peace and blessings of Allah be upon him) when he opened the prayer, he raised his hands, and when he bowed, and after he raised his head from the bowing." And because it is a raising [of the hands], it is not legislated except in the state of standing, like the raising for bowing and for the opening (ihram).