he positioned them behind him in two rows, then he prostrated with the first row while the second row remained standing until the Prophet (peace and blessings of Allah be upon him) rose for the second [rak'ah], at which point the second row prostrated and then followed him (15). This was permissible due to the excuse. This [situation] is similar to that. Malik said: If the one who missed [the prayer] catches up with them during their first prostration, he prostrates with them and counts it. And if he knows that he is unable to reach the bowing, and he catches up with them in the prostration until they are standing straight, then he should follow them in what remains of their prayer, then make up the rak'ah, and then perform the prostration of forgetfulness (sujud al-sahw). Al-Awza'i said something similar, but he did not assign the two prostrations of forgetfulness to him. The most preferred course in this matter, and Allah knows best, is what aligns with the analogy (qiyas) of the Prophet's (peace and blessings of Allah be upon him) action in the prayer of fear, for that which has no explicit text (nass) is referred back to the things closest to it from that which has been explicitly stated. If he does that without an excuse, his prayer is void because he intentionally abandoned following his Imam, and Allah knows best.

169 - Issue: He said: (Then he raises his head while saying Takbir, and he rises upon the balls of his feet, leaning upon his knees).

The sum of this is that when he completes his second prostration, he rises for the standing while saying the Takbir. The standing is a pillar (rukn), and the Takbir is obligatory (wajib) according to one of the two narrations.

There is a difference of opinion in the narration from Ahmad: Does he sit for the rest (istirahah)? It is narrated from him: He does not sit. This is the choice of al-Khiraqi, and it is narrated from 'Umar, 'Ali, Ibn Mas'ud, Ibn 'Umar, and Ibn 'Abbas. This is also the view of Malik, al-Thawri, Ishaq, and the People of Opinion (ashab al-ra'y). Ahmad said: The majority of the hadiths are in support of this. It was mentioned from 'Umar, 'Ali, and 'Abd Allah. Al-Nu'man ibn Abi 'Ayyash (2) said: I met more than one of the companions of the Prophet (peace and blessings of Allah be upon him) doing this; meaning, he does not sit. Al-Tirmidhi said: The practice among the scholars is upon this. Abu al-Zinad said: That is the Sunnah.