for distinguishing bowing from other positions. For someone might say: Sitting does not immediately follow standing; yet what caused me to sit was following the imam. I have now moved to a pillar of the prayer which I am commanded to move to, but in following the imam rather than according to the normal order. This undoubtedly supports the view that he should pronounce a takbir. Thus, the view we hold in this matter is that, as a precaution, he should pronounce a takbir.

It is recommended during the imam’s silent recitation and his pauses, …

His statement, “It is recommended during the imam’s silent recitation and his pauses,” means that it is recommended for the follower to recite al-Fatihah and other passages. “During his imam’s silent recitation”: this applies to the silent prayers.

“And his pauses”: this applies to the audible prayers.

What, then, are the pauses in the audible prayer?

The answer is: the pauses are before al-Fatihah in the first rak‘ah; between it and the recitation of the surah in the first and second rak‘ahs; and a brief pause before bowing in the first and second rak‘ahs (1). If the imam pauses at these points, the follower recites as a recommendation, not as an obligation. If he pauses due to an incidental reason—such as being afflicted with a cough or a sneeze—the follower recites, because the imam is not reciting.

He said, “during the imam’s silent recitation and his pauses,” based on what ordinarily occurs. It may also be said that his statement, “and his pauses,” includes both a pause made voluntarily and one compelled by circumstance.

Note: Our statement that it is recommended for the follower to recite al-Fatihah and other passages is based on the author’s view. It has previously been mentioned that reciting al-Fatihah is a pillar of the prayer for the follower.