As for the word “quʿūdan” (seated), it too functions as an adverbial accusative linked to the plural pronoun, while in most narrations the word “ajmaʿūn” appears in the nominative, serving as an emphatic reinforcement of the plural pronoun in “fa-ṣallū.”

Takeaways from the ḥadīth
The report establishes the following rulings:

1. It is obligatory to follow the imam; he is the model for every movement and utterance in the prayer, and differing with him is impermissible.
2. The worshipper’s transitions should come immediately after the imam’s transitions, without delay from one pillar to the next. This is inferred from the conjunction faʾ in the ḥadīth, which conveys ordered succession.
3. Preceding the imam is prohibited; if done deliberately it nullifies the salah. The detailed discussion will follow, God willing.
4. Lagging behind the imam carries the same ruling as preceding him: it is not allowed.
5. For the imam and for one who prays alone, the prescribed utterance upon rising from bowing is “Samiʿa Allahu liman ḥamidah” (Allah hears the one who praises Him); this formula is not legislated for the congregant.
6. The congregant’s state in relation to the imam falls under four scenarios:
   a) He goes ahead of the imam. If intentional, this is forbidden and—on the stronger view—invalidates the prayer; and if it occurs in the opening takbīr (takbīrat al-iḥrām), the prayer has not even begun.
   b) He moves or speaks simultaneously with the imam. This is disliked; some scholars deem it unlawful. It only invalidates the prayer in the opening takbīr, for in that case the prayer fails to commence.
   c) He lags behind the imam. The same rulings that apply to preceding the imam apply to lagging behind.
   d) He follows the imam, performing each statement and act directly after him. This is the practice prescribed in the ḥadīth, which links the worshipper’s action to the imam’s with the faʾ that indicates orderly succession.